m 



»i '■ 




I LIBRARY OF CONGRESS. | 



Chap. ^VJ^JJA 
Shelf ____ 



# 



$ UNITED STATES OF A1V1ERICA 




i 



A 



NEW EDITION 



/ 

OF PLAIN TRUTH: 



OR STRICTURES ON 



SUPERSTITION, HYPOCRISY, PRIESTCRAFT 
AND FANATICISM. 



ALSO, ON THE PREVAILING 



ORTHODOXY OF THE DAY, &c. 



BY A 



FRIEND TO PURE AND UNDEFILED RELIGION. 



Prove all things , hold fast that which is good. 

.Apostle Paul. 



WORC E STER: 
PRINTED FOR THE AUTHOR AND PROPRIETOR. 

1840. 







r 



Entered, according to Act of Congress, in the year 

1839, 

In the Clerk's Office of the District Court of Massachusetts. 




PREFACE. 

In tlie following pages, no labored disquisition has been attenipteJ. 
*ro distinguish true religion from its abuses, mockeries, perversion^r 
and counterfeits ; from bigotry, superstition, hypocrisy, priesteraiV. 
and delusion ; from those false creeds and sectarian systems which 
have their origin in selfish policy, and derive their support from the 
ignorance and credulity of mankind; in short, to distiuguish religion in 
its purity fi-om those absurd and spurious doctrines of creed-makers, 
and those practical delinquences of their followers, which have so 
deplorably contributed to bring it into disrepute ; — such has been my 
design. This I have endeavored to do with plainness, fidelity, and 
according to the best of my ability. In treating of the various topics 
selected for discussion, I am sensible I have frequently fallen into a 
more diffuse style of writing than I could have wished. The work is 
also deficient in that "lucid order" and methodical arrangement which 
are so desirable in extended compositions ; for I have had little oppor- 
tunity to classify my thoughts. I have written on with rapidity, re- 
gardless of rhetorical rules and elegance of diction. Truth has been 
my great object ; and although I have presented her in plain habili- 
ments, nay even naked, I trust few will be found so fastidious as to 
take it amiss — however some of her professed friends dare not for 
very shame look upon her in that state. No wonder they blush I 
But Truth herself is less prudish about her attire ; and though she i^ 
worthy of the most glorious ornaments, I have not been over solitious 
of adornuigher, since Falsehood is, at least, as often decked in colors 
of the rainbow as Truth. 

It can be no sacrilege to demolish, if possible, those strong holds 
of error which serve to shelter the hypocrite and fanatic. It is the 
part of duty to bear testimony against those who pervert or disgrace 
chritstianity. Let it not be inferred from the fact that I have boldly 
and plainly told such delinquents the truth, that I am therefore their 
enemy. The bitterest rebuke is more wholesome to those who merit 
it, than that false charity and affected candor which would spare or 
extenuate then- sin. Nor is it true that censure and philanthropy are 
necessarily discordant. If we recur to the example of the prophets and 
apostles, we shall find that those inspired men neither spared nor tole- 
rated error in any form whatever. They frowned on all sin — especially 
priestcraft and hypocrisy they treated with the utmost severity. If we 
recur to still higher example, we shall see how terrible were the re- 
bukes of Christ. How often he repeats the denunciation, " Wo unlo 



fott scribes and Pliarises, hypocrites ?" From diese Iiigli example&i 
our line of duty is easily traced. Let us then expose and testify against 
whatever is wrong, fearless of incurring the displeasure of any indi- 
vidual or sect. We are not to palliate^ We are to " cry aloud and spare 
not." Found though in high places, and under saintly garb, we are 
not to wink at iniquity. Whatever is reprehensible should be held up 
as such. To witness that which is wrong with apathy and UElconcern, 
is to acquiesce in it. To pass it by in silence is cowardice and crime^. 

When superstition erects her mistaken altar; when insane fanaticism 
frightens women and children with its ravings ; when falsehood as- 
sumes the semblance of truth ; when priestcraft lays its foundations 
deep and strong ; when bigotry claims infallibility, and aims all 
the missiles of malignity against those who dare question the sacred- 
ness of the claim ; when hypocrisy " seems a saibt when most it plays 
the devil ;" when boastful self-righteousness uttei'S the arrogant 
command, "Stand off, for I am holier than thou ;" when persecution, 
pretending to do God service, exults over its victim and wreaks its 
vengeance on the weak and defenceless ; it is then that every individ- 
ual possessed of enlightened understanding and moral courage, and 
who has the interests of truth, cjf justide, humanity and pure religion 
near at heart, will volunteer iri the sacred cause of dispelling the 
clouds of darkness and delusion ; ^f teaching the enthusiast and 
fanatic common sense, and how to fJreserve mental sobriety ; of van- 
quishing falsehood ; exposing the arts of a crafty clergy ; putting 
down the bigot's power ; tearing off the hypocrite's cloak ; teach- 
ing charity and humility to the self-righteous, and asserting that nat- 
ural and unalienable right of men, the liberty of worshiping God ac- 
cording tx3 the dictates of conscience. 

Let no one think, for a moment, that I seek, under color of a False 
pretext, to injure the cause of religion — pure, unadulterated religion 
—the glorious cause of the blessed Redeemer. He who comes to thi^ 
combat is not a disguised infidel. Far be it from me to send forth 
aught to the world that is calculated to have a sceptical or licencious 
tendency. Should possibly any one make a bad use of this book, I 
trust the good it will be the means <)f doing will far out balance the 
evil. The needed and timely application of the lash often works 
wonderful reformation. Even the arrow of ridicule sometimes bears 
salutary shame on its feather. 

My strictures are addressed to the plain good sense of people ; for I 
did not choose to imitate the example of certain learned divines who 
deal largely in unintelligible rant, so well calculated to bewilder and 
mislead the mind. Away with preposterous mysteries, traditionary jar- 




^on, and metaphysics run mad ! Let us have useful knowledge — 
definite ideas — ^plain truth — common sense. I have dealt only in 
such truths as strike the unprejudiced mind at first blush. The pic- 
tures I have attempted to sketch of priestcraft, superstition, hypocri- 
sy, &c., though by no means sufiiciently vivid and striking, I trust are 
not very inaccurate. Sombre coloring was required. But to draw a 
portriat of piiestcrajl, to the very life, would require «. more skillful 
hand. 

I am aware it is held by some, that the laity are incapaWe of Writing 
on subjects relative to religion ; that when a permit is give to a layman 
to take up the pen theological, his writings should be subject to cler- 
ical supervision. * * * * What I now communicate to the public, 
though hastily pxit together, is the result of much reflection. Noth- 
ing but a sense of duty could have drawn me to figure as an author, 
with qualifications so inadequate. I owe no responsibility save to 
God and my own conscience, for that which I have written ; from 
this, I do not wish to be exonerated, and if I tiki, it were not possible 
I should be. It is sacred, and cannot be annulled. In this responsi- 
bility, no one shares with me : no one's advice in relation to the work 
has been consulted, and no one's assistance in its composition, bor- 
rowed. The task has been an unwelcome one ; would to Heaven 
there had existed no occasion for undertaking it ! But we should 
labor to establish what is right, and to overthrow what is wrong. As 
auxiliary to this purpose, let us avaiil ourselves of free discussion, 
which has ever led to the ultimate triumph of correct principle. To 
cherish and evince a becoming zeal for the welfare of pure and 
undefiled religion, is an indispensable duty. 

Variously appreciated this production will doubtless be. A icork 
of imperfection, it goes forth to meet a loorld of imperfection. Probably 
some well-meaning people will not relish the strong truths it deals in. 
But let them be assured that I have honestly advanced my opinions ; 
let them charitably believe I have been solely prompted by a desire 
to reform religious abuses, and thus to promote the great cafuse of 
Christianity. 

In concluding my preface, spun out I confess disproportionably 
long, (I beg pardon of my readers alike for its prolixity and loqua- 
cious egotism,) I would observe that a faithful friend at my elbow 
gently reminds me, that I have furnished amo'ther proof of the correct- 
ness of the maxim that he. who writes a preface io his book builds a 
monument to his own vanity. Well, be it so ; the awkwardness of the 
attempt dissuades me from putting in any special plea in my own 
vindication. 





FOi^;i3t9*;i>wVTu:--TP- " -.. *"^'; JCBij-si^t-' 



PLAIN TRUTH. 

[A NEW EDITION] 

CHAPTER I. 

Contents. — The transcendant importance of Christianity. Its perver- 
sion, and the pernicious example of hypocrites, fanatics and bigots, 
constitute the great cause of infidelity. What made Voltaire an infi- 
del. Two kinds of unbelief — that of the heart, and that of the under- 
standing. The latter a misfortune rather than a crime. When once 
implanted in the mind not easily eradicated. A class of sceptics and 
unbelievers who approve and admire the christian morality. What 
hinders or restrains their faith. Their infidelity not a matter of choice. 

Christianity has most undoubtedly higher claims to the 
attention of mankind, than any other subject of inquiry. Its 
pure morality and glorious revelation are infinitely important; 
inasmuch as the former is calculated eminently to promote our 
well-being in this life, and the latter presents to our view the 
prospect of a happy immortality beyond the grave. It is a 
system of immutable truth founded on the Rock of Ages, 
which stands, and will stand a monument of glory till time 
shall be no more. It is an emanation from Him whose being 
is love. It illumines the world with beams of the purest light. 
Beyond all reasonable doubt, is the best gift of God to man, 
and worthy of the highest veneration. 

And why is not this religion firmly believed in, and 
CORDIALLY EMBRACED BY ALL? Is it bccausc mankind possess 
an innate aversion to truth — to moral purity? If it be even 
so, can it be true that men are prone to reject the hope of a 
happy hereafter? that they naturally spurn the consolations 
which flow from Christianity ? However gross the ordinary 
depravity of mankind; however prone men are to "love 
darkness rather than light, because their deeds are evil," it 
nevertheless cannot be doubted that thousands and millions 
who remain strangers to it, would, at once, and with all the 
heart, embrace this religion, had not sectarians by mixing 
with its genuine doctrines the unhallowed leaven of their own 
preposterous speculations and vile inventions, led them to dis- 
trust its divine origin — did not the example of its false pro- 
fessors cause them to question the felicitous moral tendency 
of its doctrines. In view of the monstrous perversions of 
the design, the absurd constructions of the letter, and egre- 
gious delinquences of its professed friends in living up to the 




8 

spirit and requirements, of the Christian theology, alas, what 
multitudes have been hurried into the mazes of scepticism, or 
precipitated into the abyss of infidelity! Though men so nat- 
urally incline to sin, wantonly rolling it as a sweet morsel un- 
der their tongues, and thus fall under the condemnation; yet 
the invitation extended to all to embrace this religion, (for 
God is no respecter of persons,) would, we have reason to be- 
lieve, be far more frequently, perhaps almost universally, ac- 
cepted with cordiality and joy wherever the Gospel is propaga- 
gated, were the stumbling-blocks which unworthy professors 
have piled up in the way removed. 

We are accustomed to hear Voltaire denounced by religious 
zealots, as having been in his day not only the great apostle 
of infideilty, but the very emissary and prime minister 
of satan himself. How often do we hear his name ut- 
«red with holy horror from the pulpit. But an acquaintance 
with the true. history of the man, should incline, methinks, at 
least the liberal-minded to regard his case with some degree 
of pity and compassion. The following brief sketch of his 
history, affords a striking illustration of the truth of my posi- 
tion, as above stated. — *'What made Voltaire an infidel? He 
was a deist, not an atheist, as he has been often represented, 
for in his works are to be found some of the most beautiful and 
convincing essays, showing the truth of the universal belief 
of all the wise nations of antiquity, and indeed of all nations, 
in the existence of an all wise, good and powerful creator of 
the universe. Madame De Stael in her work upon the French 
Revolution, abounding with enlightened and profound reflec- 
tions, has told us how Voltaire became an infidel. He was 
reared about the time of the celebrated repeal of the edict of 
Nantz, the famous edict made by the Fourth Henry granting 
toleration to his protestant subjects. That edict was repealed 
by his grandson Louis XIV. and in the age of Voltaire the 
Calvinists of France were dying on the wheel, the gibbet, the 
rack and the stake, and fleeing from persecution by thousands 
and tens of thousands into exile. His youthful bosom burned 
with indignation against persecution, next against the bigots 
whose blind zeal kindled the flame, and finally against the re- 
ligion, in whose prostituted name those horrible persecutions 
were perpetrated. From his youth to his old age, he main- 
tained with all the energy of his mighty mind, a warfare with 
the priests and the altar, and the influence of his writings is 
now immeasurable. This is the account which the illustrious 
daughter of Neckar gives of Voltaire's infidelity," 8lc.* 

Protected as we are by the broad shield of our glorious 
Constfctution, it is not indeed our lot to witness those horrible 

*See Dunlap's defence of Kneeland, pp. 15, 16. 



scenes of torture and bloodshed occasioned by the merciless 
spirit of persecution, which have been, with such lavish and 
cruel wantonness, such excessive infamy, displayed in the old 
world. Happily, in our age and country, religious intolerance 
has comparatively but very narrow limits in which it can exert 
its implacable rage. Let us fervently thank Heaven that we 
are spared from witnessing the sad and revolting spectacle, of 
victims miserably perishing on " the wheel, the gibbet, the 
rack and the stake." But if persecution is not suffered to ply 
its engines here, have we not enough persecutors in spirits, 
enough bigots, enough hypocrites, enough fanatics, to excite 
in the virtuous heart emotions of utter disgust? Is not reli- 
gion sufficiently prostituted to bring it into disrepute ? While 
it is made such a hack, such a hobby of selfishness as it is, is 
it aught surprising that such countless numbers doubt its real- 
ity, or lose all confidence in it.'* 

Thus it will be seen, that one great reason why religion is 
not more extensively embraced, is the pernicious example of 
hypocrites, fanatics and bigots. But for this, with what eager- 
ness would men seek the living wells of salvation! What 
multitudes more than now do, would truly believe in the Lord 
Jesus Christ, and walk in conformity with 4iis commands! On 
whom does the blame and responsibility chiefly devolve, and 
the condemnation rest with heaviest weight — on the blind, or 
the blind leaders of the blind.'* 

I cannot but feel an irrepressible sympathy for those who 
are thus led to doubt the reality of religion. — Surely, after all, 
the principal ingredient of that unbelief which is so often spo- 
ken of in the pages of inspiration as the great and fatal sin of 
mankind, has its residence in the heart rather than in the un- 
derstanding. Men shut their eyes against the light of truth, 
and wilfully hold what they know to be a lie intheir right hand, 
because of the hardness of their hearts and the wickedness of 
their lives. But the unbelief which results from want of sat- 
isfactory evidence of the truth, or is implanted in the mind by 
the unworthy example of religious professors, is certainly far 
less criminal in its nature. It will, I humbly trust, be regard- 
ed by the great Judge of all, as a misfortune worthy of his 
compassion, rather than as a crime which demands the pun- 
ishment of eternal fire. But unbelief, whatever may be its or- 
igin or character, is a wretched companion, and I sincerely 
pity those who have been forced into its precincts by witnessing 
the mockery which is made of the true faith. Infidelity tears 
away the last pillar of man's best and most glorious hope. 

Of the two kinds of unbelief or infidelity, (if we are to use 
these terms as synonymous) the one may perhaps be appro- 
priately called the infidelity of the head, and the other, the in- 
fidelity of the heart. Now it is truly unfortunate that the for- 



10 

mer, trifling, comparatively, as doubtless is its moral turpitude, 
is nevertheless far more difficult to cure than the latter. Let 
but conscience rouse from her sleep: let the arrows of re- 
morse wing their way to the heart, and thenceforth we may 
hope that the progress of moral turpitude will be arrested in 
the veriest monster of depravity; that even that heart which is 
little better than a sink of pollution will become purified: and 
the convincing power of truth will be sure to accompany the 
renovating influence of the divine spirit. But let the prolifiic 
seeds of scepticism be unhappily sown in the understanding y 
-and at once the root of unbelief will strike downward deep 
and fast, and its branches soar upward rank and strong; it 
will continue to germinate, to grow, to expand, in a constant 
series of production and re-prodaction, cherished alike by the 
hand of powerful friends and of pretended foes, and continual- 
ly self-fostered by the ardor of debate, by the strength of 
*^ reasoning pride," by the zeal of proselytism, by the vain 
but common ambition to vanquish opponents in the field of ar- 
gument; till this prolific and poisonous upas of the mind has 
attained a vigor and ascendancy never to be uprooted or lopped 
of its branches. 

It is not unfrequently the case, that the sceptic or unbeliev- 
er has a vivid perception of the beauty and excellence of the 
moral system which Christ inculcated, and profoundly admir- 
es and venerates the godlike spirit which pervades it. With 
this his heart is touched ; and he would fain believe the Bible 
to be what it claims to be, the genuine and authentic word of 
God, and that Christ truly came on earth as the commissioned 
Teacher and great Saviour of the world. Like Agrippa, he 
is almost persuaded to be a christian. What hinders or re- 
strains his faith ? By what means, and by whose agency, have 
the materials of unbelief been collected in his mind? How 
has he been led, first to suspect, and finally to conclude that 
Christianity is "a cunningly-devised fable?" Reading the 
works of deists, sceptics, free inquirers, had little agency in- 
bringing his mind to the unwelcome result of doubt and unbe- 
Jief. Nor was Voltaire or Volney, Paine or Palmer, Gibbon 
or Hume, Abner Kneeland or Fanny Wright, the principal 
pilot who conducted him to the frightful precipice on which he 
stands. These indeed may have beckoned him along; but 
words of a stronger twist than the most renowned champions 
of infidelity ever employed were fastened to him, and he was 
dragged onward by mightier hands than theirs. How stands 
his case? Let it be stated truly and impartially. — He has wit- 
nessed the weakness of superstition, and the preposterous ex- 
travagance of fanaticism; he has seen the baleful effects of 
bigotry and intolerance ; he is wearied with the cant of hollow- 
hearted hypocrisy; he is disgusted with the selfishness andi 



n 

juggles of priestcraft; he is shocked at the uncharitableness, 
the malignity, the everlasting feuds of sectarianism; and, in 
view of all, he with equal rashness and reluctance concludes 
that religion is either the chimerical dream of superstition, or 
a stupendous and iiliposing fraud, invented and upheld to sub- 
serve the interests of designing men. Hence his infidelity is 
not the result of choice, but necessity. He would not wiiling- 
Jy shut his eyes against light, nor reject the evidence of 
truth ; he seeks not a refuge in falsehood ; for he is not prompt- 
ed so to do by the consciousness of a bad life. To whom is 
his unbelief chargeable? In his inquiries after truth, he 
meant to be honest; but those who prafessed to hold it in their 
hands had corrupted it, had degraded it, had sold it for gain, 
had rendered it an object of suspicion. Can it be matter of 
surprise then, if he be unable to discover any loveliness in 
that which has been thus dishonored, thus rendered an object 
of odium and distrust .'* 



CHAPTER II. 

Contents. — Religion in its purity strongly recommends itself to univer- 
sal respect. Why so many oppose religion, or regard it with indifFer- 
ance. Notwithstanding it is the example of self-righteous hypocrites 
which make so many infidels, they are always exclaiming against 
Ihem, and judging them worthy of hell torments. The undeniable ex- 
cellence of the christian morality. The evidence in support of the 
truth of Christianity ought to be satisfactory to all. It ought not to be 
rejected on account of its having been perverted. Honest men, misled 
by bigotry and ignorance, are frequently found to advocate the most ab- 
surd doctrines. The great diversity of religious opinions and the cause 
of it. Why so many know not what to believe. Creeds and commen- 
taries have little profited the cause of truth. Good men may err in opin- 
ion, and differ in sentiment from each other, but a similarity exists in re- 
gard to their moral virtues and pious feelings. V/e should be liberal 
towards those who horiestly differ from us in opinion. After due ex- 
amination, we should be firm in the truth ; but such firmness does 
not imply bigotry. The absurd course taken by the bigot. The false 
impressions of some in regard to the bigotry, &c. of the present CLy. 

Pure religion is a rational, consistent principle, productive 
of every good work, and uniformly exhibits itself in the life 
and deportment of its professor. It is an ornament which he 
wears every day; not a beautiful cloak for mere Sunday use. 
Its attractions are therefore irresistible, and it powerfully re- 
commends itself to universal respect and|esteem. Separate 
religion from all alloy, that men may behold its pure and heav- 
enly luster, and can we suppose it would as frequently as it 



12 

now does meet with opposition? Can it be doubted that peo- 
ple would more generally believe in its reality, admire its 
beauty, be convinced of its transcendent importance, and cor- 
dially embrace it? 

We often hear the complaint, that people are too apt to 
neglect religion. That multitudes, if they do not oppose, re- 
gard it with indifference. Undoubtedly this is the case. But 
what is the principal cause of this indifferance and neglect ? 
Who can wonder that religion languishes for want of friends ? 
that its reputation is at so low an ebb ? and this notwithstanding 
the fashionable religious excitements which are mechanically 
got up, and other artificial means which are resorted to, in 
order to gain proselytes, and to strengthen the hands of the 
clergy. So long as religion is environed with so many dispar- 
aging circumstances, it cannot be expected to win many true 
lovers. 

Thus, I repeat, it is to the false friends of religion — to the 
odious examples of hypocrites, that we are to ascribe a great pro- 
portion of the infidelity which prevails. And yet, with what ve- 
hemence, what burning zeal, will these self-righieoushypocrites 
exclaim against infidels ! with what venom will they asperse 
and hunt down their character ! how piously consign their souls 
to eternal perdition! when it is the rotten example of such very 
hypocrites, which has made them infidels whom they thus slan- 
der and denounce. 

It may not be improper in this place to remark, that the su- 
perior excellence of the Christian morality is demonstrative, 
not only by a comparison of it with every other system of ethics 
which has been introduced by philosophers, Jewish lawgivers, 
pretended prophets, and others, but by the effect it produces on 
the character of those who live up to its spirit. The lives of 
such will invariably be seen a beautiful exemplification of every 
amiable and exalted virtue. I would also remark, that the evi- 
dence in proof of the divine origin of the Christian religion is 
such as ought to be satisfactory to all, notwithstanding all that 
has been done by hypocrites and others to impair confidence in 
its truth. 

Let not, then, the glorious gospel of Jesus Christ be reject- 
ed, through prejudice imbibed from the fact of its having been 
perverted. I repeat it, Christanity is of inestimable value, for 
it imparts unequalled blessings in this life, and holds forth the 
transcendently glorious prospect of endless unalloyed felicity 
in another. Its unrivalled purity and sublimity as a moral code, 
are admitted even by many who question its divine origin. 
Let it be separated from the false teachings of men ; let the 
superstition, the bigotry and hypocrisy which have so deeply 
stained its credit be done away ; let it be seen in its native and 
divine beauty, and, I fondly trust, there are few indeed but 



13 

would love and reverence it. Its principles, and its claim to 
our belief, ought surely to receive at our hands an impartial 
and thorough examination. 

Honest men even, as well as selfish sectarians, have often 
been found to advocate religious doctrines grossly absurd; and 
this through sheer ignorance, not having duly examined those 
tenets which they have embraced, but received a sectarian sys- 
tem in the mass, generally that which they have been taught to 
believe in early life. And (such is the weakness of many) 
they suffer their prepossessions to impress them with the belief 
that it would be an unpardonable heresy, if not a renunciation 
of christanity itself, to call in question any doctrine or article of 
faith which their sect maintains as essential. Their minds are 
effectually barred against the light of free inquiry and restricted 
within the narrow bounds which bigotry perscribes. 

What a diversity of religious opinions mankind have em- 
braced ? Imposters, visionary enthusiasts, and speculative theo- 
logians have filled the world with creeds. Such is the result pro- 
duced by the unhallowed ambition of sectarists, the ignorance 
of fanatics, and of learned divines. No wonder that so many are 
bewildered in the mazes of error and uncertainty, and know not 
what to believe. Amid all this confusion of conflicting opinions, 
they can discover no certain land marks of truth, and in the 
end they conclude that all religion is but the cunning device of 
interested men, or the idle fantasy of the imagination. They 
abandon all religious inquiry as vain, cease to respect revela- 
tion itself, and become confirmed, though perhaps not avowed, 
infidels. 

Theological writers in general, with all their parade of learn- 
ing, and claims of having been divinely assisted, have, alas! done 
little or nothing to elucidate truth. Pin your faith on the sleeve 
of one, or of all the eminent of one sect; and what do you 
more or less than passively submit to the chains of bigotry? if 
bigotry consists in a blind and obstinate devotion to error and 
absurdity. Spurn the shackles of bigotry, and take a peep at 
the doctrines of different sect; and you are in great danger of 
becoming involved in doubt and uncertanity — from the Babel 
in which you have placed yourself, it will be wonderful indeed 
if your transit to scepticism and infidelity is not sure. Were 
nineteen-twentieths of the learned lumber of biblical commen- 
tators together with the wretched rhapsodies of addlepated 
dreamers, consigned to the flames, and the scriptures left to the 
plain good sense of mankind, what huge masses of error would 
be at once annihilated! With monstrous, absurd and contra- 
dictory creeds, we should no longer be burdened and embar- 
rassed. Truth would be restored to its own simple standard, 
neither liable to be entangled and lost in the endless labyrinth 
of theological controversy, nor obscured by mystic or meta- 



14 

physical confusion. But now we are literally flooded with re-*^ 
ligious theories; while at the same time, it is to be feared that 
pure, practical piety is almost as rare as righteousness was in 
ancient Sodom. 

Whoever would search after truth, will find it of little use to 
resort to creeds and commentaries. He would be ever learn- 
ino', and never able to come to a knowledge of the truth. It 
is happy to reflect that we have at hand a surer guide to direct 
us — the volume of inspiration. Profiting by its salutary in- 
structions, and actuated by an honest zeal to discover truth, 
we may hope that our researches v/ili be attended with 
success. 

But, after all, good men may embrace speculative errors, 
for their minds are liable to be misled; though all good men 
will have similar devotional feelings and virtuous sentiments of 
heart: thus far, to whatever sect or persuasion they may be- 
long, they are cordially united as one. The consideration 
that even the best of men are liable to error and delusion, 
should dispose us to liberality towards those who honestly dif- 
fer from us in opinion. That, however, is a false liberality 
which compromises with what is notoriously erroneous. We 
ought to stand firm for the true faith which Christ delivered to 
his followers. Real christians may disagree in matters of re- 
ligion; but such of the leading principles of Christianity as are 
so plain as not to be liable to mistake, it were impious to com- 
promise or abandon. Let unquestionable truth be manfully 
vindicated. When gross absurdity, or rank " infidelity stares 
us in the face, we are not to mince and qualify." Let us then 
assume that most honorable of all courage, the boldness of 
principle. But how different is this from dogmatism and big- 
otry! The bigot never discusses with candor, or acknowledg- 
es that any argument which his opponent brings forward has 
the least weight; he never suffers his mind to be open to con- 
viction; or deigns to inquire whether it may not be possible 
that the presumed heterodox tenets of his neighbors are in ac- 
cordance with the Bible; but positive of the correctness of his 
own, he is obstinately determined to vindicate their infallibili- 
ty. Now it is not so with the candid and consistent christian. 
He examines with care, embraces with caution, respects the 
honest opinions of all, persecutes none, acknowledges that all 
have a right to their opinions, and extends liberality and fel- 
lowship so far as christian fidelity will warrant, but no further. 
His motto is, " Prove all things, hold fast that which is good." 

I shall frequently have occasion, in the course of my strict- 
ures, to speak of bigotry, superstition, hypocrisy, priestcraft, 
&c. ; convinced that it is proper and expedient to expose their 
deformities to the public gaze. There are those who would 
persuade us that these things have scarce a being at the pres- 



15 

ent day, or if they have, that they are to be found in the cus- 
tody of those only who belong to a different denomination from 
their own. Such persons would have us think that the bare 
mention of superstition, priestcraft, &c., savors of infidelity, 
and evinces hostility to religion! If you touch Orthodox, you 
are an infidel ! It is easy to see how far such persons are in- 
terested in disguising facts. Tsever, perhaps, was religion 
more grossly perverted and contaminated than at the present 
dar. And this is the case not only at a distance from us, and 
among those whom we consider notorious heretics, hypocrites, 
and impostors, but also among ourselves — we have set up 
false gods within our own doors. 



CHAPTER III. 

CoNTEN'TS. — False liberality. Sometimes not only a weakness but a' 
crime. Illustrated by a supposed case. In religious inquiries, we are 
freely to exercise our reason. It is not the design of revelation ta 
confound us with mysteries, but to explain mysteries. Some exclaim 
against the use of " carnal reason," and want people to receive relig- 
ious doctrines implicitly from the hands of their teachers, without gain- 
saying or inquiry. Otherwise they are tainted with infidelity ! The 
Unitarians accused of atheism. How the term " freethinker," has be- 
come synonymous, in common acceptation, with infidel, atheist, &c. 
The right and propriety of exercising reason in matters of religious 
inquiry, argued. The free exercise of our reasoning faculties the only 
way to throw off the manacles which superstition, and bigotry impose. 
Deep-rooted prejudices and long-established errors. Opinions not to 
be discarded merely for their antiquity. Innovators and inventors of 
new-fangled doctrines. How to proceed in our researches after trutli. 
The absurd method adopted by many. Not safe to take a sur- 
vey of the lumber and rubbish of the various superstitions of 
the world, until, by intelligent inquiry, we have become estab- 
lished in the principles of truth. Truth not to be rejected because 
it may be found incorporated with error. All good men agree as to 
the great principles of moral truth and duty. Explanatory note. Irs 
relation to matters of faith, close and careful examination is necessary. 
We are not bound to take even the truth of the bible for granted, with- 
out examination. More profitable to consult the bible than to appeal 
to learned human authority. The language of scripture plain and ex- 
plicit, and easy to be understood. Christ's sermon on the mount aix' 
illustration of this fact. Conscience and common sense the best inter" 
preters of the divine law, except only the holy Spirit operating on the" 
irieart and understanding. Learned harangues and dissertations gen- 
erally serve to darken and perplex people's minds, rather than answer 
any valuable purpose. Learning an instrument of evil in the hands 
of certain sectarian teachers. Better to learn our moral duties from 
the bible, than to wrangle about doctrines. Remarks respecting her- 
esy. Why some people are always crying out "heresy !" How her- 
esies originate. Allusion to a certain class v/ho would starve upon truth. 

However liberality and candor are to be ranked among the 



16 

most amiable christian virtues, they are nevertheless suscept>- 
ble of degeneracy, and may become vices. When blasphem- 
ous infidelity, when soul-chilling atheism shows its horrid front, 
or grossly absurd superstition its ridiculous visage, it ill be- 
comes us to lavish our courtesies either on the one or the oth- 
er. I know no reason why calculating and systematic false- 
hood should be touched with tenderness ; much less should 
we, in the plentitude of our liberality, extend to it our fellow- 
ship. Opinions palpably erroneous, and doctrines notoriously, 
nakedly preposterous, it is our duty to endeavor to explode. 
The individual who shrinks from an open, manly encounter 
with that which is clearly wrong, has but little integrity, moral 
courage, or independence of mind. Suppose, for instance, a 
man shall witness the arts and progressive usurpations of a 
crafty clergy; that he shall be convinced that the ringleaders 
of the order are aiming to establish a priestly domination over 
the people, whereby the clergy may better succeed in extort- 
ing money from them, in order to live in laziness and splen- 
dor; that he shall see all the various machinery put in motion 
to enlarge the influence of the clerical order — see the wily 
manoeuvres of the principal managers — see them and their sub- 
ordinates assiduously inculcating among the ignorant and 
unsuspicious portion of the people a system of gross and 
gloomy superstition pretendedly deduced from the bible, with 
the view to conceal their real object from the public observa- 
tion, make them dupes subservient to their designs, divest their 
attention, and keep their minds in darkness and delusion, in 
trammels and in awe; — would it not be a culpable dereliction 
of duty — would it not betray an ignoble pusillanimity of spirit 
— would it not discover a reckless disregard to the welfare and 
dearest interests of the community, should the man who saw 
and knew all this, fold his arms in utter listlessness, or fear to 
let a single syllable escape his lips or pen lest he fall under 
the ban of sacerdotal displeasure, or be branded with the op- 
probrious appellation of injidel? Most assuredly it would. 

Whatever may be pretended to the contrary, it is obviously 
right and proper to bring religious questions to the test of rea- 
son and common sense. True, there are doctrines in the 
christian theology which seem beyond the power of human 
reason to comprehend. Revelation also discloses many things 
which our unassisted reason could never have discovered. 
And m.uch of the bible may be beyond ony ability to compre- 
hend, that is perfectly plain to others. But it is quite improb- 
able that the sacred volume, expressly designed as it is by 
Heaven for our instruction in relation to our present duty and 
our future destiny, should yet contain such inexplicable mys- 
teries as totally stagger and confound all human reason. God 
hath given us a revelation, not to confound us with mysteries. 



17 

but to explain mysteries, and render them intelligible to our 
reason and understanding. But though much of the bible bo 
above more human reason, or at least the comprehension of or- 
dinary minds, it may be safely affirmed that not a sentence, 
not a syllable of it is against reason. But many of the man- 
ufactured systems of divinity in vogue at the present day, are, 
more or less, grossly inconsistent with every dictate of reason 
and common sense. I therefore feel justified in rejecting 
them, in so far as they disagree therewith. 

There are those who say, " ijou must not reason — you must 
not exercise your carnal reason in matters of faith — you must 
not question the truth of those fundamental doctrines denomi- 
nated orthodox^ which you are to receive implicitly from tho 
hands of the clergy, without inquiry or gainsaying. Good or- 
thodox ministers pronounce them bible doctrines, and they 
must be right, for they have great learning, and not only un- 
derstand Hebrew, Greek and Latin, but have also found out 
many of God's secret decrees, and can interpret his will much 
inore clearly than he has seen fit to reveal it!" I know not 
whether such would not also have the bible itself withheld 
from the laity, as has heretofore been sometimes done in those 
countries where priestcraft reigned in full triumph. Certain 
priests might find such an arrangement quite convenient; but 
as they rightly conclude it would be rather difficult to carry 
such an arrangement into efiect, their next recourse is, to en- 
deavor to abridge the freedom of inquiry and prohibit the ex- 
ercise of reason. They want everybody to believe the bible in 
just such sense as they are pleased to explain it in; and all 
who do not, forsooth, are tainted with infidelity. This is not 
mere assertion. I appeal to facts. For instance, have they 
not accused the Unitarian denomination even of atheism, be- 
cause that class of christians disbelieve in Three Gods? 
And do they not attach to " free thinking " — to every instance 
of claim to the right of opinion upon theological questions 
which comes under their observation, all the odium of infidel- 
ity they can possibly make stick, and affect to regard the mer- 
est doubt as to the infallible truth of a single article of faith 
which the '' orthodox " creed considers as essential, as an ev- 
idence that he who thus dares to doubt, is "in the gall of bit- 
terness and bonds of iniquity?" 

By the way, how come the term ''freethinker" to be synon- 
ymous, in popular usage, with infidel, atheist, &.c. ? We need 
not weary ourselves in searching for an answer to the question. 
"Orthodoxy" would fain prohibit free inquiry and free dis- 
cussion, or the exercise of our reasoning faculties, in matters 
of religion; "you must not reason, you must not presume to 
think freely — if you do, you are an infidel, an atheist," &Le. 
This fallacy has been so plausibly and continually insinuated, 



18 

in order to deter men from the exercise of reason and free in- 
quiry, that, at length, people have been brought to believe 
that freethinker and infidel mean unavoidably one and the 
same thing. Thus evidence rests on the very face of the term 
•' freethinker," with the spurious definition which has been 
artfully and surreptitiously annexed to it by our orthodox in- 
fallibles, that their aim is, to cast obloquy and reproach on 
those who indulge in freedom of thought, in order effectually 
to restrain its exercise. Let it not be urged, with an air of 
triumphant reply, that " freethinker " is the soft and deceptive 
appellation which the Wrights and Owens of the day have 
themselves adopted. This is true; but the admission by no 
means goes to overthrow my argument. For it is also true, 
that the name has been applied, not simply in its true literal 
import, but as implying a disbelief in Christianity, and, indeed, 
as implying all the odious characteristics of infidelity, to men 
who hold real infidelity in utter abhorrence, and solely because 
they claimed the right of free discussion and inquiry, touch- 
ing matters of mere sectarian belief. 

Here I would ask — Is it probable, or possible, that reason, 
that noblest faculty of man; that faculty which distinguishes 
bim from the brutal creation; that faculty, the possession of 
which affords the strongest moral evidence of the immortality 
of his being 5 which enables him to investigate the laws of na- 
ture, and explore the recondite depths of science, and not only 
to extend his thoughts to the contemplation of the most glori- 
ous works of the Almighty, but to form some conception, 
faint and limited indeed, of the eternal attributes of Deity; — I 
would ask, is it probable, or possible, that this sublimest fac- 
ulty of the human intellect was given to man under an inter- 
diction that it should never be exercised, in the investigation 
of those truths which are infinitely important for him to under- 
stand aright? Is it not more probable, that the author of our 
being especially designed that this high gift should be actively 
employed by us, in searching after that true wisdom which 
transcends all worldly knowledge in importance? Is reason 
to be exercised in relation to temporal concerns, so compara- 
tively trifling, and yet in relation to the great concerns of 
eternity, is its exercise to be altogether suspended? But I 
need say no more on this head. Those who are willing to 
forego tbe exercise of reason in matters of religion, even in 
compliance with the pious admonitions of the orthodox clergy, 
are willing to become fools, and to be led blindfold into every 
absurdity: such are the fit tools and panders of a designing 
priesthood. For one, I am neither willing nor ready to pin 
my faith on the ministerial sleeve, but would choose rather to 
judge for myself. 

Let us then fearlessly bring all questions of religious faith. 



19 

to the ordeal of reason; and thus endeavor to throw off the 
manacles of error, superstition and bigotry. It is long enough 
that these have shackled the human mind — cran^ped its free- 
dom — depressed its moral energies — sunk it in ignorance — 
incapacitated it for inquiry — filled it whh a thousand idle and 
terrific phantoms, and corrupted and debased whatever may 
have been pute, or noble, or exalted in the natural emotions 
and sensibibilities of the heart. Let us dare to pursue an 
independent course, without servilely treading in the footsteps 
of others. Until we have examined for ourselves, let us 
pledge our support to no creed whatever, be its popularity or 
its pretensions to orthodoxy what they may. The human 
mind has a right to think for itself, and ought not to be fettered 
by this or that sectarian system, arrogantly claiming infallibil- 
ity. The advocates of this abridgement of mental freedom 
are the worst of tyrants. Vvhy should we permit ourselves to 
be awed or misled by them from the path of our duty? Let 
revelation be our guide, let reason be our faithful servant at 
all times; but let the mere say so of creed-makers and creed- 
mongers be no more than duly valued. 

In removing deep-rooted prejudices and long-established 
errors, the process may be slow; but, if we persevere, they 
will finally melt away before the increasing rays which glance 
from intelligent inquiry. Perish, therefore, those weak and 
injurious scruples which have so often deterred men from an 
examination of that system of belief which, from its long and 
extensive prevalence, has come to be regarded as too sacred 
to be touched by human hand. Though bigots deem it impi- 
ety, let self-styled orthodoxy be boldly put to the crucible. 

Long-received opinions, it is true, are not to be discarded 
because of their antiquity; neither is any tenet to be rejected 
simply for its being found incorporated in a creed which 
we deem heterodox. Innovators, and inventors of new- 
fangled doctrines, are generally more distinguished for 
their affected singularity of opinions, their crude hypotheses, 
and chimerical notions, than for any enlightened and consis- 
tent views. The authority of great names and of respectable 
creeds is entitled to deference, except in so far as it sanctions 
error. But whatever may be said to the contrary, it certainly 
cannot be presumptuous to examine with the utmost scrutiny, 
any doctrine or system of doctrines extant, however and by 
whomsoever regarded as infallibly true; and if conviction be 
the result, that such doctrine or system is erroneous, it is our 
duty to reject it without hesitation. 

In our researches after truth, it is necessary first of all to 
divest our minds as much as possible of all prepossessions. 
Let us next avail ourselves of the best lights to direct us, 
namely, revelation and reason. Let us endeavor to analyze 
every subject of our inquiry, and weigh with impartiality and 



20 

precision whatever evidence is suggested for our conteinpla- 
tion, whether in favor of, or militating against, the truth 
of any particular proposition. Is this method too tedious? 
We ought to be willing to dig deep — to search diligently after 
truth; and it is better, though k cost as much pains, to arrive 
at one certain truth, and to be able to vindicate it as such, than 
to become familiar with a thousand errors, though with the 
utmost facility. 

This method of ascertaining truth is very different from that 
which is pursued by many, vvho, fettered by tradition and a 
false education, or misled by popular example, blindly and 
imscrupulously embrace, with little or no examination, ail the 
doctrines in the mass pertaining to some certain system or 
" body of divinity," perchance equally huge, incomprehensi- 
ble, incongruous and absurd. Such is the course ordinarily 
pursued, not only by the ignorant, but also by the learned, 
who, having as blindly embraced their creed, avail themselves, 
if subsequently pressed by necessity, of the testimony of tra- 
dition, or the say so evidence of great writers, and apply their 
meiaphysics with all the dexterity of schoolmen, in the attempt 
to vindicate their creed, explain away its absurdities, and 
reconcile its inconsistences. How preferable is plain good 
sense, to the perverted and perplexing metaphysics of the 
modern theo]oo;ical school! 

Having by intelligent and honest irlquiry, become established 
in the principles of truth, we may with safety, though not 
without disgust, take a survey of the lumber and rubbish of 
superstition, incorporated with the multitude of different creeds 
with which the world is encumbered. . But before we have 
adopted a rational system of our own, in which we have good 
reason to have confidence, such extensive survey would be 
dangerous ; for in all probability we should becom-e so per- 
plexed with various opinions, as never to be able to separate 
error from truth; at least it would tend to obstruct, rather than 
to aid and facilitate, the progress of investigation. 

If in examining any creed, we find but two grains of wheat, 
though am.idst much chaff, \et us not throw them away. As 
there is not the least probability that the creed of any denomi- 
nation is correct in all its articles, so it is altogether improba- 
ble that the creed of any denomination, professedly founded 
on the basis of Christianity, is erroneous throughout. Truth, 
though its beams have been widely diffused, has been every- 
where more or less obscured by the clouds of error. And 
though it were injudicious, in our primary search for its prin- 
ciples, to listen to the jarring opinions of mankind, or to toil 
through the learned tomes of various commentators, differing 
in opinion, yet truth is truth, and should be recognized and 
acknowledged wherever found, 



21 

All good men will be found to agree, in reference to tho 
great principles of moral truth and duty;* for here there can 
be no mistake. The God of nature has so strongly impressed 
those principles upon the heart and conscience, and so loudly 
proclaimed them to our understanding, that our natural affec- 
tions and faculties must have become? depraved and perverted 
indeed, if we do not love their purity, and see and walk by 
their light. But in relation to matters of faith, the case is 
quite different. Here we are to examine v/ith care, and form 
our opinions on mature consideration. It is even necessary 
that we should examine what claim to authenticity the Chris- 
tian religion itself has; for unless we are satisfied, by investi- 
gation, of the validity of such claim, our faith is but the result 
of education, or of some casual circumstance or combination 
of circumstances, and liable to be blown away by the breath of 
infidelity. That living evidence which the Divine Spirit 
brings home with power to the heart, is, most undoubtedly, the 
best and most valuable of all evidence of the truth of Chris- 
tianity; but, until that happy attainment is arrived at, it is our 
obvious duty to seek after the evidences of truth in a way 
level with our ability, and humbly hope for spiritual evidence, 
rather than presumptuously calculate upon it. The revealings 
of the spirit we are not to regard as an ordinary privilege; 
and those even who think they have received this kind of evi- 
dence, are liable to be altogether mistaken ; their whole 
strength of faith is, alas, but too frequently the mere impulse 
of superstition, or the effect of tradition. We ought to be 
able to vindicate our belief by arguments of reason. We are 
not bound, nor is it judicious, to take the Bible itself, as true, on 
mere assumption. Without reasonable evidence of its divine or- 

*I allude to natural religion — to the common principles of moral vir- 
tue, — justice, prudence, sobriety, fortitude, all the ordinary virtues of 
humanity, including, v/itli some qualification, piety and philnnthropy. 
The sublime and super-human principles of moral duty inculcated in 
many of the precepts of the Saviour, (the following precept for exam- 
ple, — " But I say unto you, love your enemies, bless them that curse you, 
do good to them that hate you, and pray for them which despitefully use 
you, and persecute you," — ) could never have been revealed by the mere 
dictates of conscience, or light of nature. How immeasurable is the 
superiority of the Christian morality compared with the morality taught 
by Socrates, Seneca, Plato, Confucius, or any other philosopher of 
ancient or modern times ! If, in regard to the principles of common 
morality or natural religion, there has existed any material difference of 
opinion, it has been between individuals belonging to one or the other of 
the three following classes of people, namely : speculative writers^ who 
figure only in cold abstractions, or amuse themselves in building up arti- 
ficial hypotheses ; metajjJiysical casuists, who very scrupulously lean as 
interest, caprice, or prejudice dictates : and visionary sentimentalists, 
who, like Rousseau, strain their ideas of virtue to a tone too sublimated 
for practical use, or so refine upon moral distinctions that they become 
indistinct, and " no man can tell what virtue is,"' 



oo 



igin, v/hy should 1 believe it sooner than I should the Koran, the 
Talmud, or the Shaster? For one. I am fully convinced that 
the bible is a divinely inspired book ; a conviction resulting 
from no little examination of its claims to that character. Ar- 
guments in proof of its authenticity may be drawn from innu- 
merable sources, and, to every mind not barred against the 
light of the clearest evidence, they must be conclusive. Yet 
into such disrepute have the false professors of Christianity 
brought even the bible itself, that it has become the especial 
duty of its real believers to defend its truth. Were it, indeed, 
of a character such as any one unacquainted with its inimitable 
system of morality and its iacontestible claims to authenticity, 
would naturally suppose it to be, judging from the pernicious 
and selfish use so often made of it, and from the irrational and 
horrible doctrines which its false friends have pretended to 
deduce from it, it ought to be rejected at once and forever. 
Can it be aught surprising that infidelity so abounds.^ 

Let people read the bible, and understand as much of it as 
they are able, without inquiring what this learned theologian's 
opinion is, or what the decision of that council or synod was; 
what this creed maintains, or that expositor says. The, com- 
mands and great leading principles of the GosDel are so simple, 
plain and explicit, that *'he who runs may read" and understand 
them. For example: " Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy mind. 
This is the first and great commandment. And the second is 
like unto it. Thou shalt love thy neighbor as thyself." Mat. 
22. 37, 33, 39. Again: -' Therefore all things whatsoever ye 
would that men should do to you, do ye even so to them." Mat. 
7. 12. The language of these texts is clear and concise, and 
may be easily understood by the most ordinary capacity ; and 
so of as many more of Christ's commands as any one will be 
found ready and willing to obey. Read his sermon on the 
mount : all is plain and explicit and easy to be understood, 
without mystery or ambiguity, uneq^ualled in sublimity and in- 
imitable in beauty, and pathetically and irresistably appeals to 
the heart and the understanding in testimony of its truth. Did 
he "who spake as never man spake," adopt a language so 
unintelligible, as to require the aid of critics, commentators, 
metaphysicians, to make it rightly understood? Next to the 
Divine Spirit enlightening the understanding and leading the 
heart aright, I believe that conscience and common sense are 
the best interpreters of the divine law. Through the medium 
of these I believe that truth oftener visits the understanding 
and comes home with power to the heart, than through the 
channel of the learned harangues and dissertations so much in 
fashion at the present day. It would seem the design of cer- 
taia sectarian teachers, to render mystery still more mysteriuuSj 



23 

and so to confuse and bewilder people's minds with their im- 
posing sophistries and subtil speculations, as to render them 
incapable of judging tor themselves. Let me he rightly un- 
derstood — I would not decry the legitimate, but the pernicious 
use of learning. When our learned divines industriously hunt 
up every passage in scripture in any degree ambiguous or ob- 
scure, and apply such construction thereto as will favor their 
particular creed and preconceived notions, regardless of the 
true spirit and meaning; when they employ their specious rhet- 
oric and bewildering metaphysics to bolster up some unreason- 
able and monstrous doctrine; when their explanations serve to 
darken rather than to elucidate obscure passages of scripture, 
and to build up ten absurdities as often as they solve one ques- 
tion involved in ditficulty; when they prostitute their erudition 
to the unhallowed cause of establishing sectarian sentiments, 
and misapply their eloquence in propagating them; when they 
avail themselves of all the learning they possess to aid them in 
their heated disputations with religious opponents, in which 
the strife is too often for the masterv, or somethinj^ worse — to 
advance the growth, or to maintain the ascendency, of their 
sect, rather than to secure the triumph of truth; — when learn-^ 
ing is thus perverted, instead of a blessing to mankind and aii 
auxiliary to true religion, it proves a serious injury to both. 

How easy is it, if they are so minded, for men to learn their 
duty from the bible! If they would read one chapter only — 
that in which St. Paul gives us a description of charity, and 
would learn to practice that first of christian virtues, how much 
more profitable would it be them, than to wrangle and contend 
about doctrines! It has most generally been the practice of 
those who seek to gain proselytes to their own sect, to warp- 
and twist every passage of scripture which wou'd seem to fa- 
vor the doctrines of their creed, in order to weave a web to- 
their own liking. But with all their superabundance of secta- 
rian zeal, how little are they zealous of good works! In ar- 
guing doctrines, they have learned to split hairs with admirable- 
dexterity. But were it not more consonant with their pro- 
fessed character as christians, to let alone religious disputes^ 
and instead thereof, turn their attention to the great principles 
of moral duty } 

From time to time, we hear an almost deafening cry about 
heresy; but they who join in the clamor, are usually them- 
selves the greatest heretics. Different sects are for ever ac- 
cusing each other of embracing heresies. And why should 
they not.'* since nothing is more common than for Satan to re- 
buke sin. Now what is the origin of the host of heresies with 
which the world is overwhelmed? Evidently thej derive their 
birth from the ignorance of the multitude, and the selfish craft 
of those who for gain contrive to manage the multitude. The 



24 

OTIG class, it is well known, arc always prepared to swallow the 
grossest absurdities ; and the other class are not less ready to 
wrest the scriptures from their obvious and natural meaning, 
in order to support doctrines the most absurd and inconsistent 
with reason. This latter class would starve upon /rttf/i, sooner 
than they would even upon a Graham system of diet ; but as 
they would have a plenty of 'Moaves and fishes," they take 
to teW'uig fish-slorins , not forgetting to give their discourse an 
occasional sprinkling with the essence of brimstone! 



CHAPTER IV. 

Contents. — Sectarians not only misquote and misinterpret the Bible^ 
but make additions to it. Notice of the passage in 1 John, 5. 7 : 
There are three that hear record in Heave?i, &c. To make proselytes, 
sectarians try to flatter and scare people. A list of passages in the 
New Testament, respecting false teachers aiid false doctrines. No 
wonder that, at this day, sectarianism so abounds, &c. 

It is not enough, it would seem, that sectarians, in order td 
make the bible sanction doctrines of the grossest bigotry and 
superstition, have warped, and twisted, and mangled and mis- 
quoted scripture, ia instances innumerable; but they have had 
the effrontery to go much further than this in their impositions. 
They have not scrupled to make additions and interpolations 
to the sacred volume, whenever any exigency required them 
to do so! This is a broad accusation, but facts sustain it. 
For instance; we read that Christ is the Saviour of all men, 
especially of those who believe: but our good orthodox teach- 
ers tell us that this all is not all, but only a jjart — thus altering 
or adding to the text. Alterations and additions, of some sin- 
gle word or member of a sentence, so seemingly trivial as to 
pass very often undetected by the multitude, but in reality 
most important, as varying essentially the meaning, are not 
unfi'equently made. In discourses from the pulpit, and in 
printed treatises, alterations and additions of this kind may in- 
deed be seldom hazarded; but in private conversation, where 
responsibility is less, how frequently is either some undesired 
word slyly expunged from a quoted text, some variation made 
of the reading, or some convenient word to sustain a favorite 
doctrine, surreptitiously added! To prove the doctrine of 
three Gods, eo-equal in sovereignty, power and glory, the or- 
thodox clergy have seldom any hesitation in bringing forward 
the noted passage found in the first book of John, ch. 5, v. 7, 
to wit: " There are three that hear record in Heaven, the Fath- 
er, the Word, and the Holy Ghost, and these three are one.'' ^ 



25 

This they do notwithstanding ''the learned of the present day^ 
throughout the religious world, have agreed, after a long and 
laborious examination, in pronouncing it no part of the origi- 
nal scriptures."* Our Orthodox ministers are not ignorant of 
this fact; and yet, so anxious are they to maintain, if possible, 
by all and every means, their favorite doctrine of a plurality 
of Gods, that they are continually bringing forward this un- 
questionably spurious verse, with an air of triumph, as though 
it put every doubt as to the truth of their doctrine, completely 
at rest. Knowing that the passage constitutes the main pillar 
of that absurd doctrine, they would by no means expose and 
dishonor the pious fraud ^vhich fabricated it by lisping any sur- 
mise to their hearers, that their grand pillar of reliance has an 
intrinsic and fatal defect ! They know too they can quote the 
passage both with safety and success; since not one perhaps, 
out of an hundred of their hearers, know aught to the contrary 
but that it is genuine scripture. Thus they bring up false 
scripture to prove their doctrine, which is the same thing as ad- 
ding to the bible. 

To such lengths will the sectarian go, in his zeal to main- 
tain his creed. But, to uphold his sect and help it along, he re- 
sorts to other means, than this system of fraud and deception. 
He must need try what virtue there is in flattering some, and 
frightening others! He who believes in his creed (good works 
are superfluous!) will be saved, and he who believes it not 
will be damned. Of course, in his viev/, a vast majority of 
ifiankind will be inevitably consigned to endless misery — be- 
cause they have not got good orthodox heads! And the tor- 
ments they are to suffer to all eternity, will be inflicted by 
those same fallen angels by w^hose influence it was they were 
prevented from believing! 

How aptly is the sectarian characterized by the apostle 
Paul : " Having a form of godliness," (or creed,) " but de- 
. nying the power thereof : from such turn away. For of this 
sort are they which creep into houses, and lead captive silly wo- 
men laden with sins, led away with divers lusts. " 2 Tim. 3. 6, 
7. And in another passage he assures us, that " the end of the 
commandment is charity out of a pure heart, and of a good 
conscience, and of faith unfeigned. From which some have 

*Multitudes of the most distinguished Trinitarians have been obliged 
to give up to this passage as an interpolation. Dr. Middleton, Wardlaw, 
Bishop Lowth, Griesbach, and many others equally distinguished for 
their learning, considered the passage as spurious. So also did Sir Isaac 
Newton Grotius, Heber, Dr. Adam Clarke, &c. &c. Rev. Henry Ware, 
Jr., whose language I have quoted above, further observes, that " all 
who are most competent to judge, Trinitarians as well as Unitarians, with 
one voice, and with scarcely any reserve, declare it to be an unauthorized 
addition to the Epistle of John."' ^ 
4 



26^ 

swerved, having turned aside to vain jangling." 1 Tim. 1. 5, v.- 
He admonishes christian believers to " be no more children, 
tossed to and fro, and carried about with every wind of doc- 
trine, hy th€ sleight of men, and cunning craftiness, whereby 
they lie in wait to deceive." Eph. 4. 14. Again, he exhorty 
nnd notifies them as follows : " Now I beseech you, breth- 
ren, mark them which cause divisions and ofiences contrary to 
the doctrine which ye have learned ; and avoid them. For 
they that are such serve not oiir Lord Jesus Christ, but their 
own belly ; and by gpod words and fair speeches deceive the 
hearts of the simple.'^ Rom. 16. 17, 18. Other passages of 
a like import frequently occur in the New Testament ; and 
although those which i have already quoted are amply suffi- 
cient for my purpose, and it would seem superfluous to add 
more, it will not be unprofitable 1 think, to swell the list, that 
the reader may see how oft and how pointedly the scriptures 
speak of false teachers and false doctrines. I will therefore 
transcribe several passages of similar import. — "Thus have 
ye made the commandment of God of none efiect by your tra- 
dition. Ye hypocrites, well did Esaias prophesy of you, say- 
ing, This people draweth nigh unto me with their mouth, and 
honoreth me with their lips; but their heart is far from me. 
But in vain do they worship me, teaching for doctrines the 
commandments of men/' Mat. 15. 6 to 9. Speaking of the 
Pharisees, Christ says in the same chapter, " They be blind 
leaders of the blind. And if the blind lead the blind, botb 
shall fall into the ditch." In the next chapter, Christ cautions 
his disciples to beware of the leaven of the doctrine of the 
Pharisees and Sadducees. Paul's writings abound in passa- 
ges of this kind. " But there be some that trouble you, and" 
would pervert the gospel of Christ." Gal. 1.7. " Let no 
man deceive you with vain words." Eph. 5. 6. " Some in- 
deed preach Christ of envy and strife." Phil. 1. 15. Where- 
fore if ye be dead with Christ from the rudiments of the world, 
why, as though living in the world are ye subject to ordinances, 
(touch not; taste not; handle not; which all are to perish in 
the using) after the commandments and doctrines of inen ? 
Which things have indeed a show of wisdom in will worship," 
&c. Col. 2. 20 to 23. " Now the Spirit speaketh expressly^ 
that in the latter times some shall depart from the faith, giving 
heed to seducing spirits, and doctrines of devils; speaking lies 
in hypocrisy; having their conscience seared with a hot iron." 
1 Tim. 4. 1 & 2. "But refuse profane and old wives' fa- 
bles, and exe^rcise thyself rather unto godliness." 1 Tim. 4. 
7; " If any maii teach otherwise, and consent not to whole- 
some words, even th^ words of our Lord Jesus Christ, and to 
the doctrine which is according to godliness; he is proud, 
l^aowlng nothing, but dating about qustions and strifes of^ 



27 

-words, whereof cometh envy, strife, railings, evil surmisings^ 
perverse disputings of men of corrupt minds, and des- 
titute of the truth, supposing that gain is godliness: from 
such withdraw thyself." 1 Tim. 6. 3, 4, 5. "Of these 
put them in remembrance, charging them before the 
Lord that they strive not about words to no profit, but to the 
subverting of the hearers." 2 Tim. 2. 14. '* But foolish and 
unlearned questions avoid, knowing that they do gender 
strifes." v. 23. " But evil men and seducers shall wax worse 
and worse, deceiving, and being deceived." 2 Tim. 3. 13. 
*' For the time will come when they will not endure sound 
doctrine; but after their own lusts shall they heap to themselves 
teachers, having itching ears; and they shall turn away their 
jears from the truth, and shall be turned unto fables." 2 Tim. 
4. 3, 4. *' For there are many unruly and vain talkers and 
.deceivers, specially they of the circumcision : whose mouths 
must be stopped, who subvert whole houses, teaching things 
which they ought not, for filthy lucre's sake. -Wherefore re- 
buke them sharply, that they may be sound in the faith ; not 
giving heed to Jewish fables, and commandments of men that 

turn from the truth. They profess that they know God ; but 

in works they deny him, being abominable, and disobedient, 
;and unto every good work reprobate." Tit. 1. 10, 11, 13, 14, 
16. "But avoid foolish questions and genealogies, and con- 
tentions, and strivings about the law; for they are unprofitable 
and vain." Tit. 3. 9. "Be not carried about with divers and 
^strange doctrines." Heb. 13. 9. The other apostles also, 
frequently write to the same efTect. " But if ye have bitter 
envying and strife in your hearts glory not, and lie not against 
the truth." James, 3. 14. " But there were false prophets 
also among the people, even as there shall be false teachers 
among you, who privily shall bring in damnable heresies," &c. 
"And many shall follow their pernicious ways; by reason of 
whom the way of trutii shall be evil spoken of. And through 
covetousness shall they with feigned words make merchandise 
of you." 2 Pet. 2. 1, 2, 3. He goes on to speak of such 
imposters: — "Presumptuous are they, self-willed," &c., 10, 
" Spots they are and blemishes, sporting themselves with their 
own deceiving, while they feast with yovi." " A heart they 
have exercised with covetous practices," 13 &, 14. "For 
when they speak great swelling words of vanity, they allure 
through the lusts of the flesh, through much wantonness, those 
that were clean escaped from them who live in error," 18, 
Speaking of Paul's epistles, Peter observes that there are in 
them " some things hard to be understood, which they that are 
unlearned and unstable wrest, as they do the other scriptures, 
ynto their own destruction." 2 Pet. 3. 16. "Beloved, believe 
^ot every .spirit,, but try the ppirita whether they are oC 



28 

God: because many false prophets are gone out into the world/* 
1 John, 4. 1. 

And now, reader, would you have believed it, that the New 
Testament had so much to say respecting false teachers and 
false doctrines ? Nor have I even now quoted all the 
passages on the subject. False doctrines had already be- 
come so multiplied, so rank in their growth; sectarianism so 
abounded on every side, in the very age of the introduction 
of Christianity, as to require such strong and repeated rebuke 
at the hands of the apostles. Can it then be matter of won- 
der, that, after a lapse of eighteen centuries, the world should 
be overrun with false doctrines? that, at this day, three hundred 
different sects and persuasions should each one claim itself to 
be the true Christian church? that all manner of error, su- 
perstition and absurdity should have crept into their several 
creeds? that in fine, religion has been, and now is, so grossly 
perverted and abused? 

Thus, men have departed from the simplicity of the Gospel; 
and, in their blind and intemperate zeal to build up sectarian- 
ism, they have neglected to cherish and inculcate those moral 
virtues and duties of life, which are the vital constituents of 
Christianity. Now who, but the enemies of truth, have sown 
the tares of false doctrine? Deliberate and designing enemies 
to the truth have not, indeed, done all the mischief; rfor much 
is to be attributed to ignorance and blindness of mind. Yet 
so prodigious a crop of tares could never have grown to such 
excess, under the hand of honest inquiry. 



CHAPTER V. 

Contents. — The custom of one sect to rail against other sects, in order 
to build itself up. Systems of superstition the devise of selfish priests. 
When one system has grown out of date, another is substituted. New 
systems introduced under the pretence of reform. The leaders of dif- 
ferent sects, though they wrangle about tenets, pursue a common 
policy, and unite together in carrying out their grand plot of decep- 
tion. Illustrated by historical facts. Our orthodox champions cannot 
get along without a pope and devil. 

It has always been the practice of setarian zealots, to en- 
deavor to establish their own creed by decrying that of other 
people. They would build on others' defects. This appears 
to have been the case with most or all of those who have ever 
separated themselves from the exisiting established, or ascen- 
dant sect. They will impute every absurdity in doctrine, and 



29 

every enormity in practice, to the church from which they sep- 
arate. They will describe that church as the mystical Babj- 
lon and Mother of Harlots. " Come out of her, and be no 
longer partaker of her plagues," is their usual solemn admoni- 
tion, in bible language, to those whom they seek to draw from 
the faith they are zealous to explode, in order to give them a 
better opportunity to erect a system of their own. Take their 
word for it, they alone imitate the apostles ! T/ie.y have gone 
back to the original simplicity of the people ! 

In order to lay the foundation of their policy and power deep 
and strong, it has ever been the business of selfish priests, to 
devise such systems of superstition and delusion as appeared 
to promise most success, in the accomplishment of their de- 
sign. And whenever the good sense of mankind has, in the 
progress of human knowledge, been enabled to penetrate the 
veil of mystery and darkness in which a prevailing system of 
superstition is enveloped^ and such system cannot longer be 
sustained, but is in imminent danger of being utterly exploded, 
its absurdities ridiculed, and all its appendages thrown by as 
rubbish, it then becomes indispensably necessary that the in- 
exhaustible resources of priestcraft be put in requisition, to 
modify it in such manner that it will better answer the purpose 
of delusion. If the old system has become extremely odious 
and ridiculous, in the popular estimation, it must undergo a 
thorough revision. Now those who undertake to modify the 
old system, or to invent a new one, know how to arrogate to 
themselves the credit, and to husband the advantage, of being 
considered reformers. Of course, they will be the first and 
loudest in decrying those absurdities which have gone out 
of fashion. They would pursuade you, that NOW religion 
shines forth in all its perfect glory ; that the heresies of for- 
mer times are done away ; that the church is purged of false 
doctrines. All this serves to blind and amuse the unsuspect- 
ing multitude ; no one will dream that all these pretences are 
orjly for the purpose of carrying on a system of deception, and 
of course, proselytes will rapidly multiply. Thus it is the bu- 
siness of priestcraft, not only to cherish superstition, and pro- 
mote sectarianism, but its champions are the very authors and 
founders of both. 

The policy of the ringleaders of priestcraft, has been at all 
times and in all places, essentially the same. Differ about 
tenets as much as the several sects may, it is evident that, 
with all their hard words and holy hatred towards each other, 
they are at least alike concerned, if they do not, professedly 
act together, in carrying on their great system of deception. I 
have sometimes thought that they agree to differ, and to call 
hard names, in order to enlarge the ministerial trade, delude 
the people more successfully, and prevent their suspecting the 



so 

ji'eal moti'Ves Avhicli govern them in their operations. Thus 
.priestcraft eludes detection; and its success is commensurate 
with the subtilty of its policy. 

in intimating that the clergy of different denominations have 
sa common understanding with each other, 1 have reference 
only to the ringleaders, the principal managers, tiie great lions. 
The little whelps know little or nothing of the matter. It is 
part of the policy of the great lions to set these by the ears; 
knowing that much advantage results to the cause of priest- 
craft from the unappeasable wrath and bitter contentions of 
iheir subordinate understrappers ; and no doubt they often 
laugh in their sleeves to s^e^e them bite and tear and worry each 
other. 

That the artful hypocrites who propel the wheels of priest- 
craft, whatever their sectarian appellation may be, pursue a 
;5imilar policy, and, though differing in name, have a more 
friendly correspondence with each other than people are api 
to imagine; that they all lend assistance in setting up the same 
Idol Bel and Dragon, differ as they may in the mummery of 
forms; nay, that Popery itself is the grand bulwark of our 
protestant priestcraft, are facts susceptible of undeniable proof. 
Events have transpired during the last half century, which 
establish these positions beyond a doubt. What sympathy was 
manifested by our orthodox clergy for the corrupt Catholic 
priests who fell in the first French Revolution! Their murder 
was indeed a most guilty transaction i but why was so mucl? 
.said here iihoiii the poor innocent martyrs} why was not their 
fate deplored as men, rather than as Christian brethren ? And 
when on the downfall of Bonaparte, the '^venerable institutions'' 
of Popery, of which the Inquisition was a principal one, were re- 
stored, and "the Beast," whose power had been curtailed byBo- 
paparte, was again enlarged, what celebrations, what public rer 
joicings, what solemn thanksgivings were had in the metrop- 
olis and other parts of this state, and elsewhere in New Eng- 
land, by express recommendation of our orthodox champion 
priests, (in which the Rev. Dr. Parish of Byfield acted a con- 
spicuous part,) who participated in those festivals, and offered 
the tribute of thanksgiving to God, who had seen fit to permit 
an event which fulfilled their heart's desire! and they enjoined 
the same duty on all good christians.* Doubtless they most 
heartily rejoiced at the pleasing event — knowing that the ex- 
ample of Popery goes far to sustain their trade; that, paradox^ 
ical as it may seem, much of their strength is indirectly de- 
rived from the prosperous condition of Popery. They disa- 
vow, besure, all subordination to the Pope, nor would they be 
considered as auxiliary to the cause of his religion; yet, at the 

"Sec Cobbetl's '' Letter to the Cos^aek Clern-v of Massocijusetts" 



3f 

^ame time that they represent him as " tlie mazi of sin," hi^ 
example is an excellent precedent for them to pattern after, or 
at least to follow at a humble distance — for they are very fond" 
of being petty popes themselves. Indeed our orthodox clergy 
can no more get along without a pope than they can without a' 
devil; and for aught I can discover, though they achioicledgc 
no allegiance to either, they render laithful service equally to' 
both. — Thus do the ringleaders of nearly all the religious sects, 
notwithstanding all their furious bigotry, their jealousy of ri- 
falship, and their invidious feelings towards each other, natu- 
ral to all men who stand in each other's way in scrambling for 
the spoil (" two of a trade cannot agree,") thus do they go' 
hand in hand, in pursuing a common object; and the outlines 
of their policy are essentially the same. 



CHAPTER vr: 

CJontexts." — True religion not Stted to the purpose of priestcraft. Su- 
perstition- and terror, the necessary and usual machinery of priestcraft. 
Denunciations leveled against ail who do dot believe in orthodoxy 
This course unauthorised by Chl-ist's example. The writer would by 
no means say aught against true religion. The value and importance 
of true religion ; its character described, and the blessings which are 
derived from it ; also what true religion is not. 

It would be as endless as profitless, to notice all the various 
sliperstitious doctrines vvhicli have prevailed in the world, by 
vi^hich mankind have been kept in ignorance and awe. True 
religion is founded on a principle of universal love and benev- 
olence; and all its genuine doctrines grow out of this funda- 
mental principle. But to adhere strictly to this principle, 
would by no means answer the purpose of priestcraft; were' 
this generally done, its reign would terminate at once. The 
clergy, almost universally covetous of power and a splendid' 
living, know that they can best bring people to subjection by 
preaching terror — by making an impression on their imagina- 
tion and fears — by stuffing them with whims and silly scruples, 
and confusing their minds with metaphysical jargon — for men"" 
once taught to be bigots and fanatics, may be moulded at will, 
and made completely subservient to the views of avarice and 
ambition. From the great and fundamental principles of truth , 
from those sublime doctrines of universal love and benevolence 
which constitute true religion, they would fain divert people '& 
minds; aware that they would have every thing to apprehend 
from-the general prevalence of religion in its purity; it would 



32 

snatch the very bread and beef from their plates — the people 
would no longer consent to be priest-ridden — they would no 
longer be the passive drudges, the patient packhorses of the 
priests. To preach terror — to inculcate superstition — such is 
the Jesuit course ordinarily pursued by the orthodox clergy. 
It is to their interest to do so. But is this the way v/hich the 
gospel prescribes, for the faithful minister, to make mankind, 
through the instrumentality of preaching, truly pious and vir- 
tuous? 

" Believe in the orthodox creed, and be saved — or disbelieve, 
and suffer the punishment of eternal fire!" This preposterous 
sentiment is firmly clenched and riveted to weak and supersti- 
tious minds, by the hand of orthodox priestcraft. The fires of 
hell are ready lit for the great majority of mankind, who have 
not been brought into the ark of safety — the bosom of Ortho- 
doxy! All such are totally depraved! &c. But did the Savior 
denounce promiscuous anathemas against the whole human 
family, except only a favored few.'' Did he represent them as 
totally depraved, or as deserving eternal wrath ? Did he con- 
demn all — harmless men, simple women, innocent children? 
JSTo, it is only against the vile and iniquitous — particularly 
those who make a mockery of religion, and, " for a pretence, 
long prayers," that his denunciations are leveled. But our 
good orthodox priests would have us believe that all mankind 
are worthy of eternal fire, those only excepted who embrace 
their creed; or if they are graciously pleased to make some 
further exceptions, they are in favor of only such individuals 
or sects as do not stand in their way — those whose tenets ap- 
proximate, in rank absurdity, to their own. Those who be- 
lieve in the orthodox creed, have the true saving faith, (no 
matter about good works) and may look down with holy hor- 
ror, spiritual haughtiness, self-sufficiency, condescending pity, 
or contemptuous arrogance (according to their temperament) 
on the hell-deserving multitude! 

Far be it from me to say anything against genuine reli£;ion. 
While all are required to guard against false religion; and to 
bear fearless testimony against it, in whatever imposing form 
it may appear, let none presume to say aught against true re- 
ligion, which is kindly designed by Heaven to promote the 
happiness of man; to endue him with a proper sense of the 
varfous duties he owes to his Creator and fellow-men — unfold 
to his view the prospect of an hereafter, and direct him what 
preparation he is to make for the solemn hour of death, which 
will shortly translate his spirit to an endless state of existence. 
This religion is " not a vain thing, for it is our life." It does 
not enjoin the practice of useless austerilies, and so far from 
being a gloomy, unlovely associate, it is the only and gentle 
wisdom " whose ways are ways of pleasantness and all whose 



33 

paths are peace." (Its Author regards a sad countenance as 
an indication of hypocrisy.) It adds a sweet and holy zest to 
all our innocent enjoyments: and aftoriJa consolation and sup- 
port in every trial and vicissitude ot' life; directing our hopes 
to a blighter and better world. It does not degrade and de- 
base those who are f^overned by its infiuence, but refines, hu- 
manizes, ennobles them. It lays the foundation of a truly 
amiable and virtuous character. It effects a felicitous change 
of the heart from the love of evil to the love of good; re- 
straining each unhallowed passion, all the propensities of un- 
due self-love. Where the moral habits have become ex- 
tremely vicious, in consequence of evil example, and long con- 
tinuance in the ways of w-ickedness, time may be necessary to 
effect their entire reformation; but the power of religion ulti- 
mately subdues the moral malady of the soul. The renovated 
heart is animated with feelings of pure and ardent love and 
gratitude to God, and charity and good will towards man. Pi- 
ety and devotional ardor mingle with the affections; the pu- 
rest virtue becomes incorporated with the disposition; and the 
life and conversation of the happy subject is thenceforward a 
glorious illustration of the excellence, sublimity and beauty of 
the divine religion of Christ. It is then that serene peace, 
and 

"That pure joy, without alloy, 
Whose very rapture is tranquility," 

(not a boisterous extravagance) flow through the heart, like an 
uninterrupted stream. The soul soars above selfish and grov- 
eling objects, and meditates with delight on heavenly things — 
on the beauty of holiness — the perfections of the divine char- 
acter — the wisdom, the goodness, the glory of God — the ex- 
ample, the love and compassion of the Redeemer. 

Keligion is to be prized as a treasure < f irestimable value, 
not solely on account of the good it imparts, but for its inhe- 
rent excellence and moral beauty. It is a pure and sublime 
principle. Whoever possesses it, wi'l " love Heaven for its 
purity, and God for his goodness." He will love religion 
asidf. from the benefits it confers. Hence the conduct of such 
a man is consistent, and he is invariably honest, just, benevo- 
lent. His life is a constant exemplification of virtue. 
" Whatsoever he would that men should do to him, he does 
even so to them." 

Religion does not consist in superstitious whims and slavish 
fears. It is not blind and self-willed bigotry. It is not a 
form of goodliness, adopted for "filthy lucre's sake." It is 
not the creature of a distempered imagination — a mere illu- 
sion — a certain something which floats on the surface of the 
mind. But it is a divine lav/, whose legitimate operations on 
5 



34 

(he heart, purifying its affections, restraining its wanderings, 
and effecting the most salutary and benificent results. Yes, 
religion is that gentle wisdom from above which affords man 
his best hope, and purest and surest happiness. A hope which 
extends beyond the grave; for " life and immortaiity are 
brought to light" by the gospel. It will conduct us to the re- 
gions of celestial bliss and immortal glory. It is the most il- 
Justrious manifestation of the Divine goodness. It brightens 
the desert with sunshine, dispels every cloud, and animates the 
humble soul with the presence of the Divinity. The world, 
with all its alluring but deceptive charms, cannot secure to us 
equal happiness and glory. The hopes of earth will j)erish, 
its glories fade, its bubbles burst, and all its enjoyments cease. 
But the righteousness of Christ with which the redeemed will be 
clothed, is a celestial robe, which will remain unsullied and new, 
and adorn the soul forever. Such is religion; 'such its benign 
influence on the human character; such the felicity and glory 
it imparts in time and eternity. This is indeed but a faint and im- 
perfect sketch; to portray its true character, with adequate jus- 
tice, would require a pencil dipt in the loveliest hues of heaven. 

Christianity has been, in eveiy age since its first promulga- 
tion, more or less corrupted and perverted, and rendered sub- 
servient to unhallowed purposes. It has, alas! but too often 
been made the bitter source of wo." Its true interests have 
suffered, probably fir more from its professed friends, than 
from its avowed enemies. It is not my design to give even a 
sketch of its various abuses, in past ages and other countiies. 
I need not mention how it has been debased by an intermix- 
ture with every thing which is vile; how it has been load 
ed with monstrous errors and absurdities; what depiavity, 
what selfishness, have been associated with it; what enor- 
mous crimes have been committed in its name; what profliga- 
cy, what venality, what oppression it has been made to sanc- 
tion; how its adulterous connection with state has often trans- 
formed it into an engine of civil tyranny; what persecutions 
have been carried on by its boasted champions, under pretence 
of rendering it service; what myriads of martyrs have been 
doomed to the cruelist death, by wretches who professed to be 
its friends; what furious fanaticism, relentless bigotry, and 
pitiful delusion, have passed current in its name, what feuds, 
discords, animosities, have disgraced its history; what rivers 
of blood have been shed, to establish and enlarge its woildly 
empire. Time would fail, were I adequate to the task, and 
the reader would sicken at the recital. History is full of these 
melancholy details. The annals of Europe are polluted with 
them. Nor have we, Protestant Americans, been altogether 
spotless in these matters. 

The eighteenth century, producing as it did a constellation 



35 

of men of genius and science unexampled in former ages, 
formed a grand era in human history. The anticipations in- 
dulged by those benefactors of mankind, whose philanthropic 
and laborious efforts in diffusing 1 glit, and liberal opinions, 
posterity will long admire and remember with gratitude, have 
been realizt-d in a flatterin<i- degree. De<*p-rootcd prejudices 
have been eradicafed, priocipies subversive of humiin rijihts, 
and creeds degrading to human nature, have been discarded, 
and ancient systems of error and absurdity exploded; and all, 
this to a very great extent. 'J lie miid empire ol true religion, 
and of rational philosophy, has continued gradually to rise 
on the crumbling ruins of civil and ecclesiastical tyranny. 
The progress of civil and religious liberty has ke|)t pace with 
the rapid march of intellect. Of course, religious abuses do 
not flourish, at the present day, with the same rank luxuri- 
ance, as in former times. In the old world, political tyranny 
indeed still struggles to maintain its usurpations, and ecclesi- 
astical tyranny studies hard to retain its power and privileges. 
To this end, the former has intrenched itself in a Holy Alli- 
ance, while the latter resorts, as usual, to its accustomed 
craft. Thus, lawless kings and hypocrite priests cling to their 
unrighteous but ^inking cause, 'i heir ship however, must cne 
day go down, and they with it. Europe will then be emanci- 
pated from the thraldom of superstition, and its concomitants, 
and delivered from ciiurch despotism. 

From time immemorial, priestcraft has gone hand in hand 
with that craft which sustains the usurpation of despotic au- 
thority. Priestcraft has consecrated the "divine rights" of 
kings ; kings in return for the favor, have protected and pat- 
ronised priestcraft. Thus, ''Moses and Jiaron'" (if 1 may be 
allowed this figurative mode of expression) have jointly 
reigned. Of the latter it may be observed, that he has play- 
ed his part with such skill, as either to be able to exercise the 
chief control by consent, or otherwise to secure an influence 
amounting in effect, to a very goodly share of supreme power. 

J(i our own highly-favored land, where the principles of civil 
and religious liberty are well understood, and guarded by the 
virtue and intelligence of a republican community, and by that 
jealousy inherent in the breasts of freemen, the clergy daro 
not attempt those bold measures, and set up those arrogant 
pretensions, which they are wont to do under ^he protection of 
a mDnarchica'i government and corrupt and profligate court, and 
where the great mass of the people are an ignorant, wretched 
and degraded populace. They know that the people here 
would not submit to it. fn order therefore to gain their ends, 
they are obliged to put a vast deal of curiously organized ma- 
ch'mery in operation. They secretly and skilfully touchthe 
wires which put their complicated machinery in motion, and 



36 

results are produced very much (though not altogether) to their 
mind. 

But hitherto, thank Heaven, all the machinations of priest- 
craft have failed to accomplish the main object in view. Our 
priests have been unable to obtain that which they have so 
eagerly, so constantly, and with many prayers sought after — 
to wit, a sectarian establishment bij laio, guarantying extraor- 
dinary privileges and immunities to the priestly order. They 
have coveted that preeminence in vain. Ail their insidious 
attempts to bring it about have proved abortive. 1 pray God 
they never may succeed; for, as soon as time and circumstan- 
ces would admit, they would erect the standard of Intolerance 
— an evil which may God in mercy for ever avert. Alas! how 
has it chafed and mortified poor Aaron that his favorite project 
has not been prospered according to his wishes! With what 
longings has he turned his desiring eyes to the fat livings of 
the English hierarchy ! What charms he discovers in the 
British Constitution, which establishes the union of Church 
and State, and makes such pious and bountiful provision for 
the clerical household! And what .nn impious instrument, in 
his estimation, is our own Constitution, which guaranties equal 
religious liberty to all denominations: and which does not en- 
force the worship of God by penal authority! jVo, nor even 
recognizes the superior rights of the priesthood! How he 
laments the irreligicn of our government! A'as, poor Aaron! 
you may as well dry your tears, and set your heart at rest: for 
Americans will never submit to be ridden and ruled by an ar- 
rogant and domineering hierarchy. 

It is evident, however, that the clergy entertain strong hopes 
that th.ey will eventually succeed, in erecting a hierarchal es- 
tablishment. At any rate, Aaron is resolved to adopt every 
stratagem, aiid strain every nerve, to gain all possible influ- 
ence and power. Despairing of present success in introducing 
spiritual worships on the English model, his efforts are direct- 
ed to the building up a spiritual aristocracy, which will invest 
the clergy with at least very exalted privileges, and secure to 
them an extensive and growing influence. This will pave the 
way, it is hoped, to the ultimate accomplishment of the main 
object. 

The free citizens of the United States, with (he light of his- 
tory before their eyes, and availing themselves of the wisdom 
and experience to be derived from it, are too well aware of 
the injustice and im[)o]icy of exclusive religious establishments 
by law, lo permit their introduction. They are not insensible 
of the evils which, in past ages, have fiowed, and, in a!! in- 
stances, inevitably must flow from such establishments. .Nor 
will they ever, I trust, have the weakness to extend legal fa- 
voritism to any predominant sect. Efforts by the clergy, and 



S7 

their weak or interested auxiliaries, have been repeatedly made 
ill the New England and some of the other older states, and 
with great perseverance and address, to invest the priefly or- 
der with extraordinary jjriviieges and immunities. Hitherto, 
all have failed; and not only so, but in many instances, these 
efforts have had the efiect to lower the infiuence and curtail 
the power of the clergy. The virtue, the good sense, the 
justice, the jealousy oi the people, have deleated a'l their 
projects; or, at any rate, few and comparatively trifling have 
been the exceptions which have disgraced our legislation, in 
giving licence to priestly oppression, and strengthening secta- 
rian power. The infamous history of religious oppression and 
persecution, teaches a tremendous lesson to mankind; and the 
biood of martyrs shed in past ages, pleads with an efficacy not 
to be resisted in favor of equal religious liberty, and the 
peaceful and perfect enjoyment of the rights of conscience. 
The intellectal advance — the univerpal dissemination of 
knowledge in our land of liberty, has enabled reason to assert 
its full prerogative, and rational religion to make its dictates 
heard. Both emphatically proclaim that the rights of con- 
science are net to be violated. 

The gross folly and injustice of religious establishments by 
law, were never urged with greater clearness and force, than 
in the celebrated Memorial and Remonstrance against the 
General Assessment bill, presented to the General Assembly 
of Virginia in 1785. The lucid and unanswerable arguments 
advanced by the illustrious author of that production,* " are 
such as cannot be refuted, without denying the first and most 
essential principles of rational liberty." The following ex- 
tracts from it will be read with pleasure. 

" We hold it for a fundamental and unalienable truth," 
(says the Memorial) " 'That religion, or the duty which we 
owe to the Creator, and the manner of discharging it, can be 
directed only by reason and conviction, not by force or vio- 
lence.' The religion, then, of every man, must be left to the 
conviction and conscience of e\ery man: and it is the right of 
every man to excercise it, as these may dictate. This right 
is, in its nature, an unalienable right. It is vnalienable; be- 
cause the opinions of men depending only on the evidence 
contemplated by their own minds, cannot follow the dictates of 
other men. It is unalienable also, because what is here a 
right towards man, is a duty towards the Creator. It is the 
duty of every man to render to the Creator such homage, and 
such only, as he believes to be acceptable to him. This duty 
is precedent, both in order of time, and in degree of obligation, 
to the claims of civil society. Before any man can be consid- 

*James Madison, since president of the U. S. 



38 

ered as a subject of the Governor of the universe. And if a 
member of civil society, who enters into any subordinate as- 
sociation, must always do it with a reservation of his duty to 
the general authority; i'.;uch more must every man who be- 
comes a meaiber of any particular civil society, do it with a 
saving of his ailefiiancc to the universal Sovereifrn, We 
maintain, therefore, that, in matters of religion, no man's right 
is abridged by the institution of civil society; and that reli- 
gion is wholly exempt front its cognizance. * * * 

"If religion be exempt from the authority of the society at 
large, still less can it he subject to that of the legislative body. 
The latter are but the creatures and vicegertnts of the form.er. 
Their jurisdiction is both derivative and limited. It is limited 
with regard to the co-ordinate departments: more necessarily, 
it is limited with regard to the constituents. The preservation 
of a free government requires, not merely that the metes and 
bounds which separate each departmentof power, be invariably 
maintained; but more especially, that neither of them be suf- 
fered to overleap the great barrier which defends the rights of 
the people. The rulers who are guilty of such an encroach- 
ment, exceed the commission from which they derive their au- 
thority, and are tyrants. The people who submit to it, are 
governed by laws made neither by themselves, nor by any 
authority derived from them, and are slaves. # # * 

** Who does not see that the same authority which can estab- 
lish Christianity in exclusion of all other religions, may estab- 
lish, with the same ease, any particular sect of christians, in 
exclusion of all other sects: That the same authority which 
can force a citizen to contribute three pence only of his prop- 
erty, for the support of any one establishment, may force him 
to conform to any other establishment, in all cases whatsoever. 

" 'If all men are, by nature, equally free and independent,' 
all men are to be considered as entering into society on equal 
conditions, as relinquishing no more, and therefore requiring 
no less, one than another, of their natural rights: ab<»ve all, 
are they to be considered as retaining an 'equal title to the 
free exercise of religion according to the dictates of conscience.' 
Whilst we assert for ourselves a freedom to embrace^ to pro- 
fess, and observe the religion which we believe to be of divine 
origin ; we cannot deny an equal freedom to those whose minds 
have not yet yielded to the evidence which has convinced us. 
If this freedom be abused, it is an offence against God, not 
against man-. To God, therefore, and not to man, must an 
account of it be rendered. 

*' As the bill violates equality, by subjecting some to pecu- 
liar burdens; so it violates the same principle, by granting to 
others peculiar exemptions. Are the Quakers and Mennonists 
the only sects who think a compulsive support of their religions 



39 

unnecessary ^nd unwarrantable? Can their piety alone be 
entrusted with the care of public worship? Ought their reli- 
gions to be endowed, above all others, with e.xtraoidinary 
])rivileges, by which proselytes may be enticed fVoin all others? 
We thmk tjo favorably of the justice and good sense of these 
denominations, to believe that they citiier covet preeminenced 
above their fellow-citizens, or that they will be seduced by 
them from the common opposition to the measure. 

"The bill implies, either that the civil magisnale is a com- 
petent judge of religious truths, or that he may emjjloy religion 
as an engine of civil policy. The first is an arrogant preten- 
sions, falsified by ihe extraordinary opinion of rulers, in all 
ages, and throughout the world; the second, an unhallowed 
perversion of the means of salvation. 

" The establishment proposed by the bill is not requisite for 
the support of the C.iristian religion. To say that it is, is ti 
contradiction to the Christian religion itself; for every page of 
it disavows a de[)endence on the power of this world; it is a 
contradiction to fact; for it is known that this religion both 
existed and flourished, not only without the support of human 
laws, but in spite of every opposition from them; and not only 
during the period of miraculous aid. but long after it had been 
left to its own evidence and the ordinary care of Providence; 
nay, it is a contradiction in terms; for a religion not invented 
by human policy, must have pre-existed and been supported 
before it was established by human policy; it is moreover to 
weaken in those who profess this religion a pious confidence in 
its innate excellence and the patronage of its Author; and to 
foster in those who still reject it, a suspicion that its friends 
are too conscious of its fallacies, to trust it to its own merits. 

"Experience witnesses that ecclesiastical establishments, 
instead of maintaining the purity and efficacy of religion, have 
had a contrary operation. During almost fifteen centuries has 
the legal establishment of Christianity been on trial. What 
have been its fruits? More or less in all places, pride and 
indolen'.te in the clergy ; ignorance and servility in the laity; 
in both, superstition, bigotry, and persecution. Inquire of the 
teachers of Christianity for the ages in which it appeared in 
.its ijreatest lustre? those of every sect point to the ages prior 
to its incorporation with civil policy. Propose a restoration of 
this primit.ve state, in which its teachers depended on the vol- 
untary rewards of their flocks, many of them predict its down- 
fall. On which side ought their testimony to have greatest 
weight, when for, or when against their interest? 

•' The establishment in question, is not necessary for the 
support of civil government. If it be urged as necessary for 
the support of civil government, only as it is a means of sup- 
porting religion, and it be not necessary for the latter purpo.se, 



40 

it cannot be necessary for the former. If religion be not with- 
in the cognizance of civil government^ houcanits legal estab- 
lishment be said to be necessary to civil government? What 
inlluence in fact have ecclesiastical establishments had on civil 
society? In some instances they have been seen to erect a 
spaitual tyranny on the ruins of the civil authority; in more 
instances have they been seen upholding the thrones of polit- 
ical tyranny; in no instance have they been seen the guardians 
of the liberties of the people. Rulers who wished to subvert 
the pubiic iiberty, may have found an established clergy con- 
venient auxiliaries. A just government, instituted to secure 
and perpetuate it, needs them not. Such a government will 
be best supported by protecting every citizen in the enjoyment 
of his religion, with the sanie equal hand which protects his 
person and his property; by neither invading the equal riiihts 
of any sect^ nor suffer any sect to invade those of another. * * 

" Torrents of blood have been spilt in tbeold v/orld, by vain 
attempts of the secular arm to extinguish religious discord by 
proscribing all differences in religious opinion. Time has at 
length revealed the true remicdy. Every relaxation of narrow 
and rigorous policy, wherever it has been tried, has been found 
to assuage the disease, * * * If ^ye begin to contract the 
bounds of religious freedom, we know of no name that will too 
severely reproach our folly." 

Such are some of the arguments contained in that invalua- 
ble exposition of truth, it will be read and remembered as 
long as letters endure. It speaks the sentiments of the great 
mabs of the American people. They w^alk by the sam;e light 
which it sheds.- IMay the sentiments ft breathes pervade every 
heart for ever! They are just, they are noble, they are patri- 
otic. But the truths enibodied in that celebrated Memorial, 
are far from being relished by the generality of the clergy. 
To coax and cozen the people however, they will sometimes 
talk in fine-spun terms in favor of free, liberal toleration — al- 
though, apprehending the danger which would accrue to tlieir 
craft from the universal prevalence of its spirit, they occa- 
sionally affect to regard it as one of the appendages of infidel- 
ity, and represent the liberality which would allow perfect 
freedom in religious tiiatters to every individual, as the offspring 
of licentious principle. 



CHAPTER VIII. 

Contexts. — Intolerance prohibited by the Constitution, and abhorred by 
the people. But neither Constitution nor public opinion affords perfect 
security against the insidious encroachments of priestcraft. An Estab- 
lished Church the idol and darling object of the clergy. Allusions 
to their artful manoeuvres and subtil measures. Church tyranny tjje 
worst of all tyranny ; but happily, Americans are not liable to be 
scourged by it. 

Intolerance can never flourish in our enlightened America , 
of this we may rest assured. Not only do our Constitution 
and laws prohibit it, but what is still more, it is barred out, 
and I trust ever will be effectually, by the utter abhorrence 
and vigilant jealousy of the great majority of the people. The 
magnanimous sages who framed our Constitution, were too 
well aware what bitter fruits it had produced in the " mother 
country," and elsewhere, to suffer it to take root here. The 
grand charter of liberty which they established, secures equal 
rights and privileges to every citizen, and " forbids, by eter- 
nal interdiction, a crown to ambition and a mitre to fanaticism. 
Conscience is left unconfined as the benevolence of Deity." 

It is a melancholy truth, however, that neither Constitutionj 
nor law, nor the vigilance, virtue, and intelligence of the peo- 
ple, can afford a perfect security against the insidious en- 
croachments and Jesuit influence of an aspiring priesthood. 
And what combination is so formidable as a combination of 
priests? With what cunning, what adroitness, what consum- 
mate skill they direct their movements! Availing themselves 
of every convenient auxiliary — of a thousand fortuitous cir- 
cumstances — of the superstition which they themselves foster 
— of the weakness, the credulity, the very calamities of man- 
kind, they ingratiate themselves into favor, they lay claim to 
the highest reverence, and are thus enabled to mould and 
manage multitudes almost at pleasure. But who can ade- 
quately describe their manoeuvres, and the masterly manner in 
which they perform their evolutions? 

Would but the people pay the priests '' tithes of all, " as 
Abraham did Melchisedec, their hearts would be fully com- 
forted, and they would load with ample blessings those whom 
they fleece and gull. An Established Church— with all its 
fat livings, power, patronage, and goodly portion of influence 
— its gorgeous appendages, its imposing grandeur — all the 
sacred pomp and paraphernalia of an established church ! 
Oh! it is enough to make the priestly mouth water ! The 
hopes, the affections of, perhaps, most of the clergy, can nev- 
er be separated from an established church. The language 
of their heart's prayer is, " When we forget thee, O darling 
object, may our right hand forget its cunning." Proceed slow 

6 



42 

but sure, is the motto of priestcraft. It would gain by de- 
grees, what it cannot compass at once; and supply by art, 
what it cannot accomplish by industry. Its perseverance is 
tinremitting. Its longing eyes are constantly fixed on the rec- 
ompense of reward — the gratification of its own selfishness« 
It concentrates all its force, unites all its efforts, puts in requi- 
sition all its energies. And it labors not in vain — for why 
should it, when so many are engaged in the cause? Will it 
be able to fetch an established church in the end ? No — 
NEVER ! 

But on the subject of Intolerance. — Church tyranny is the 
worst of all tyranny, and most to be deprecated, it has more 
or less diso-raced the annals of every nation in Christendom. 
But the free American citizen may assure himself of finding 
protection against the violence of persecution and the ven- 
geance of bigotry, in the equitable laws of an enlightened and 
sovereign people. He may assure himself, that all the male- 
dictions, anathemas and denunciations of those who would fain 
hold iht keys of St. Peter, will play harmless around him in 
time, and never reach his soul in eternity. 



CHAPTER IX. 

Contents. — Priestcraft upheld by Aristocracy. A religion of pride and 
popularity, patronized by the opulent. The writer would not level 
indiscriminate censures against the clergy. An holiest, faithful minis- 
ter is worthy of great respect. Characteristics of a good minister. 

It must be obvious to every judicious observer, that of all 
the noxious plants which, at the present day, are struggling 
for growth, and most endanger the existence of our civil lib- 
erty, Aristocracy and Priestcraft are the deadliest and most 
pernicious. I leave it to politicians to discuss the question of 
Aristocracy: but I would say in this connection, that never^ 
probably, in any country, did aristocracy stride onward with 
such rapidity as it has done within a few years past in our 
youthful republic. This fact inspires the champions of priest- 
craft with fresh hope, that their efforts will eventually be crown- 
ed with complete success; knowing that their craft must needs 
flourish under the banner of aristocracy. Accordingly, reli- 
gion has, in most populous places, during the last twenty years 
especially, been tricked out in gorgeous trappings, and trans- 
formed into a thing of fashion apd popularity, suited to the ex- 
alted views and high-toned feelings of those ^^^o roll in lux- 



43 

ury and take delight in splendor and aggrandizement. And 
now, what throngs of spiritual grandees come in their coaches 
every Sabbath to worship the meek and lowly Jesus! Survey 
the glittering magnificence of the scene! Well may priest- 
craft fatten and flourish, when pride and pomp sustain it! Well 
may its hopes soar high, as it thus thrives under the auspices 
of aristocracy ! 

But let neither the clergy nor the aristocracy carry their 
hopes too high. Each of these classes has obstacles in the 
way of its ambition altogether insurmountable. The coalition 
of the priests and the aristocrats is truly formidable ; but the 
virtue, intelligence, and jealousy of the great majority of the 
people, will always effectually and seasonably check the usur- 
pations of both these classes. 

Perhaps it may be thought by some, for whose opinion I 
Qught to have the highest regard, that my remarks respecting 
the clergy are too severe. I would not be understood, as re- 
garding every minister of religion guilty of the charges I have 
preferred against the order generally; it is the crafty and the 
corrupt only, whom I would accuse. I take great pleasure in 
the belief, that there are many good and worthy men among 
the clergy; men entitled to the highest confidence and respect. 
A sincere, faithful, peace-making minister, one who is free 
from superstition, bigotry, dogmatism, intolerance, priestcraft, 
arrogance, covetousness, lewdness; one who inculcates by ex- 
ample, as well as by precept,. the genuine principles of pure 
and undefiled religion, is an ornament and a blessing to society, 
and ought to be duly respected and decently supported. Such 
a minister well knows that he has no right to denounce those 
who may differ from him in religious opinion, as infidels, and 
to represent them as candidates for eternal perdition. Far be 
it from me to indulge a rancorous and indiscriminate antipathy 
towards the clergy, la the language of Cowper, 

" I .venerate the man whose heart is warm, 

Whose hands are pure, whose actions and whose life. 

Coincident, exhibit lucid proof 

That he is honest in the sacred cause ; 

To such I render more than mere respect, 

Whose actions sliow that they respect themselves." 

The duties devolving on a professed teacher of Christianity 
are various, arduous, and important, and involve a tremendous 
responsibility. To illustrate the true principles of religion in 
all their purity and variety, and with impressive solemnity; to 
inculcate those principles by the exhibition of an example cor- 
respondent with the obligations they impose; to discriminate 
the doctrines of truth from the thousand errors with which on 
every hand they are encompassed; to combat infidelity, and 
vindicate religion from the attacks of its enemies ; to impart 



44 

timely counsel suited to the various wants and circumstances 
of his people; these with other important duties to which his 
profession will constantly call him, require, in their faithful 
discharge, his most assiduous attention, and the exercise of all 
his mental and moral faculties. Nor will such a minister, 
when he ascends the desk, weary his audience with a monoto- 
nous repetition of stale absurdities, calculated to make the 
subject of religion insipid or irksome to his hearers; but he 
will bring forth from the great treasury of truth, things profit- 
able for them to understand. 

But no servile homage, no passive obedience is due, even to 
an honest minister. Yet some delight to bow to priestly arro- 
gance, and slavishly surrender their own judgment (if they 
have any judgment) in deference to their minister. 

I am sorry to impute sinister motives to any who profess to 
be servants of Christ; who ought to walk uprightly, and to be 
free from guile; but observation has convinced me, that very 
many of the clergy are not only not perfect, but arrant knaves 
and hypocrites; are not only subject to like passions as other 
men, but are full of duplicity and all iniquity. From such 
apostles may the church be delivered. From wolves in sheep's 
clothing may God preserve his people. Such seek only their 
own interest; but the truly pious and humble servant of God, 
as a faithful shepherd, cares for the well-being of his flock. 



CHAPTER X. 

Contents. — A brief review of some of the fundamental doctrines of 
Orthodoxy. Of total depravity. Of personal election and reproba- 
tion. Of endless punishment. The deplorable circumstances under 
which a great majority of mankind are placed, if these doctrines be 
true. 

Omitting, for the present, any further remarks respecting 
priestcraft, superstition, hypocrisy, Slc, I will now take a has- 
ty glance at some of the fundamental doctrines of self-styled 
Orthodoxy. The orthodoxy of the day, we all know, is a mod- 
ification of ancient Calvinism, adapted to the times. Profes- 
sedly it is established on the Calvinistic platform, although on 
some important points, it has prudently diverged not a little 
from the original Calvinistic faith. 

I shall here limit my observations to the three leading doc- 
trines of Total Depravity, Personal Election and JReprobation, 
and Endless Punishment. The utter absurdity of each of these 
doctrines must be apparent, on the slightest examination, to* 
©very sound, unbiassed mind. 



45 

iFirst, of Total Dejoravitij. — Orthodoxy maintains that all 
mankind are, by nature, totally depraved. In support of this 
doctrine, the orthodox are accustomed to bring forward a pas- 
sage in Isaiah, and affect to regard it as perfectly conclusive. 
The passage reads as follows: — " The whole head is sick, and 
the whole heart faint. From the sole of the foot even unto 
the head there is no soundness in it; but wounds, and bruises, 
and putrifying sores." Is. 1, 5 & 6. This passage, we are 
told, proves incontestibly that all mankind are totally de- 
praved ; that all their moral faculties and feelings, from their 
earliest developement, are thoroughly polluted with sin! What 
wretched sophistry this ! The prophet was describing, in 
slronghj figurative language, the great wickedness of a people 
who had been signally favored of the Lord, but who notwith- 
standing had " rebelled" against him, had become a people 
"laden with iniquity, a seed of evil doers," and " corrupters,'* 
and had " forsaken" him. The description was applied to a 
particular nation, guilty of uncommon wickedness. It was not 
applied to heathen nations, less sinful, because privileged with 
less light; it was not applied to the blameless and unoffending 
of mankind; it was not applied to human nature in general. 
Nor does this figurative description necessarily prove the total 
depravity, even of those to whom it icas applied. 

Both revelation and reason clearly disprove this absurd doc-^ 
trine. According to the bible, God loves the world, but hates 
sin. But if the world is totally depraved, how can he love it."* 
Does he love pure, unmixed sin, or total depravity? No, he 
hates sin, though he loves the world, that is, man, notwith- 
standing his transgressions; which proves there must be some- 
thing in his nature besides sin, otherwise God could not love 
man. 

Let us for a moment take a survey of human nature. Does 
the smile of the playful infant furnish an evidence of its orig- 
inal total depravity? Are the warm susceptibilities of human 
feeling — the native sensibilities of the heart — the fires of gen-^ 
erous affection — the spontaneous effusions of sympathy — the 
impulse of gratitude — all the kindly emotions and best chari- 
ties of our nature, but so many proofs of our total depravity? 
Is conscience itself nothing more nor less than total depravity? 
Imperfect as man is by nature, and bad as he is capable of 
becoming, I yet do not believe that any individual of a race 
whom God originally made in his own image and likeness, and 
whom he so loved that he sent his San into the world to suffer 
and to die to purchase their redemption, was ever yet born 
with a nature totally depraved. Human nature, though fallen 
from its first high estate, and marred by sin, still retains some 
faint traces of the divine image: sublime even in its ruins, like 
the Parthenon, whose beautiful but prostrate columns present 



46 

to the view of the spectator the melancholy evidence of what 
the glorious structure once was. 

Query. How happens it that certain clergymen, who are 
in the habit of representing all the ungodly who have not "ex- 
perienced religion," as totally depraved, are so willing to re- 
ceive from such totally depraved sinners, a large slice of their 
ministerial support? 

I now pass on to the consideration of the doctrine of Per- 
sonal Khdion and Eciirobation. 

'IhuX the reader may see what the Calvinistic doctrine of 
Election and Reprobation is, I will here transcribe some of the 
articles in the Saybrook Platform, as agreed upon by an asso- 
ciation of ministers more than a century ago, which remain to 
this day a part of the established creed of orthodoxy. The 
Cambridge Confession, and other later digests of the Calvin- 
istic or orthodox faith, do not vary essentially in substance 
from the Saybrook Platform. More latterly how^ever, much 
pains is taken to soften and disguise the rigid features of Cal-^ 
vinism. 

" By the decree of God, for the manifestation of his glory, 
some men and angels are predestinated unto everlasting life, 
and others foreordained unto everlasting death. 

" Those of mankind that are predestinated unto life, God, 
before the foundation of the world was laid, according to his 
eternal and immutable purpose, and the secret counsel and 
good pleasure of his will, hath chosen in Christ, unto everlast- 
ing glory, out of his mere free grace and love, without any 
foresight of faith or good ivorks, or perseverance in either of 
them, or any other thing in the creature, as conditions, or cau- 
ses moving him thereunto; and all to the praise of his glorious 
grace, 

" The rest of mankind God was pleased, according to the 
unsearchable counsel of his own will, whereby he extendeth or 
withholdeth mercy as he pleaseth,yb?' the glory of his sovereign 
poiver over his creatures, to pass by, and to ordain them to dis- 
honor and wrath for their sin, and to the praise of his glorious 
justice." 

In regard to the non-elect, another article says, 

" Others not of the elect, although they may be called by 
the ministers of the word, and may have some common opera- 
tions of the Spirit, yet not being effectually drawn by the 
Father, they neither do nor can come unto Christ, and therefore 
cannot be saved; much less can men not professing the Chris-^ 
tian religion be saved in any other way whatsoever, be they 
never so diligent to frame their lives according to the light of 
nature,* and the law of that religion thoy profess; and to as- 

*Tlie millions of heathen, who never lieard of the name of Christ, 
v.'ill of course all be for ever damned ! Even the soul of the virtuous 
Socrates is subjected to the vengeancq; of eternal fire ! 



47 

sert and maintain that they may, is very pernicious and to bo 
detested!!" 

The orthodox of the present day are rather ashamed of these 
most absurd, and even blasphemous doctrines; and their min- 
isters seldom dare preach them. If at any time they venture 
to preach them, they take care to disguise and gloss them over. 
To make this rank Calvinism go down with the people, " they 
resort to their usual sophistry, in confounding terms and words, 
to perplex the mind." We see abundance of their duplicity 
in this matter. 

In truth, the " horrible decrees" of John Calvin have latterly 
grown quite unfashionable, even with a majority perhaps, of 
the orthodox. A doctrine w^hich represents the divine govern- 
ment in the light of a capricious despotism, having no regard, 
in the distribution of rewards and punishments, to the merit or 
demerit of the subject, is too unspeakably absurd, too fraught 
with blasphemy, to be relished in this enlightened age. It rep- 
resents the Supreme Being as having been moved, by what in 
man we should denominate mere whim, to make an irreversible 
decree that a certain portion of bis creatures should be infalli- 
bly damned to endless ages, notwithstanding all they can pos- 
sibly do to gain his approbation! And if he pretends to offer 
them terms of mercy, what is it but a mockery, since it is not 
his good pleasure to grant them the power of complying with 
the terms required. Were one to place choice provisions at a 
distance from a man shut up in a strong iron cage, and bound 
hand and foot, and then invite him to eat and drink, would it 
not be a grievous mockery? But if the creature had power 
to comply v/ith God's requirements, it would avail him noth- 
ing, for neither " faith nor good works," nor " any other thing 
in the creature," can move or cause God to extend mercy to 
the creature. In fact, the pretended terms are no terms, and 
God is represented in the light of an imposter and deceiver, 
as well as a partial sovereign and capricious tyrant!! 

Hopkins went so far as to say, that " God moves, executes, 
and stirs up men to do that which is sinful ; he deceives, blinds, 
hardens, and puts sin into the heart, by a positive creative in- 
fluence!!" This he first does, and then consigns them to end- 
less wo! But if God thus "deceives, blinds, hardens, and 
puts sin into the heart" of the creature, how does the creature 
sin voluntarily? What free agency has he? And how is he 
justly accountable for the sins he commits? God, we are told, 
gives to the creature a nature totally depraved; more than 
this, if he has designed him for perdition, he "deceives, blinds, 
hardens, and puts sin into his heart;" nay, ere he was born, 
he unalterably decreed his eternal damnation. What can he 
do? And yet we are told that God is justified in thus punish- 
ing him. How, on what principle, he is justified, our learned 



48 

metaphysical priests perfectly understand, no doubt ; to them 
it is no mystery; but if it be too tedious to detail all the par- 
ticulars how, to cut the matter short, they tell us, in a round 
about way, that God has a sovereign right to deal subtly with 
his weak and fallible creatures, and to "deceive" and over- 
reach them, in order to bring them into a horrible snare! 

And now as to Endltss Punishment. — Eternal misery is a 
doctrine so inconceivably irrational, that I cannot bring my 
mind to believe that any man who duly and soberly reflects 
upon the subject, either does or can sincerely believe in the 
doctrine. 

God hath declared it to be his will, that all should be brought 
to a knowledge of the truth, and be saved. And who hath 
counteracted his will.'* What can frustrate his designs? 

There is not a good man on earth who does not desire the 
salvation of all. And will God, who is the fountain of all 
goodness, and who hath power to execute the counsels of his 
own willj consign any poor soul to endless torment.'' Is he 
less merciful than man.'* But it is said, that the glory of God 
requires the eternal damnation, not of a few only, but of the 
far greater part of mankind! that divine justice requires it! and 
that this is required to 7nake his power known to the universe!! 
nay, that he would cease to be a Sdvereign God, unless he ful- 
filled the demands of justice by inflicting endless punishment 
on a large portion of his frail beings of yesterday, whom, 
while it is his good will and pleasure to spare others, he pre- 
destinated to irremeable and eternal wo!!! as though his sov- 
e.ieign power could not be as gloriously illustrated in the salva- 
tion, as in the damnation, of his creatures! I would ask, Can it 
add to his happiness — can it redound to his glory — can it illus- 
trate his goodness, his mercy, or his justice, to chain beings 
whom he hath created down to eternal misery? Would it be 
consistent with the attributes of his divine character? If not, 
is it possible he should do this? 

The doctrine of eternal punishment implies a collision of 
the attributes of Deity; justice is at variance with mercy, and 
sovereignty violates goodness and benevolence. Now unless we 
deny that the Divinity is a perfect being, we must believe that 
his several attributes necessarily harmonize, one with another. 

Some deem it necessary that endless punishment be preached, 
even on the supposition that the doctrine be untrue — in order 
to restrain people from vicious practices, and prevent licen- 
tiousness. Is falsehood, then, better calculated than truth, to 
effect a good result ? Or is it lawful to represent the Divine 
Being as an unmerciful tyrant, for any purpose whatever? It 
were horrible blasphemy to say it. But let us examine this 
pretension. The greatest sinners, we are told, if elected to 
salvation, are perfectly secure from the consequences of sin: 



49 

while the condition of the most virtuous men, if they are pre- 
destinated to eternal burning, is utterly hopeless. Is such 
doctrine best calculated to promote moral virtue? By repre- 
senting endless damnation as sure, provided salvation has not 
been decreed, all encouragement to a virtuous life is taken 
away. If it has been unalterably foreordained by the Omnip- 
otent God, that one is to suffer endless punishment, of what 
use is it for him to practice virtue? On the other hand, if one 
is elected to salvation, he is sure of salvation, and what profit 
will good v/orks be to him? They will not strengthen one jot his 
security of future bliss. Sin will be to him a cheap commodi- 
ty; it will indeed cost him nothing. No detriment will accrue 
to him from the commission of the greatest crime. Such will 
be the reasonings of mankind on the subject, and they will act 
accordingly. Thus the doctrine of endless punishment, in 
connexion with that of election and reprobation, is by no 
means calculated to have a moral tendency. 

The torments of the damned, whether produced by literal 
fire and brim.stone, as was formerly the orthodox opinion, or by 
remorse of conscience, are described, as inconceivably dread- 
ful, JVow if those torme'nts are to last to all eternity, how can 
it be said that the punishment is proportioned to the degree of 
guilt demanding it, when that guilt was incurred in a momen- 
tary space of time? But we are told that punishment will be 
endless, because the damned will never cease to sin and blas- 
pheme, and therefore never cease to deserve punishment. In 
answer to this I would say, that I never read in the bible of any 
other accountability than for deeds done in the body — for sin 
committed in this life. Nothing is said about being punished 
for sin committed hereafter. 

If the doctrine of endless punishment be true, then is God, 
instead of a merciful being, infinitely more cruel and unmerci- 
ful than the most hardened wretch the world ever produced. 
And here let us imagine a case. Suppose that some inhuman 
ruflian has done an individual all possible injury which can be 
conceived. Suppose the individual injured to be a monster of 
cruelty, and possessed of the most revengeful and hardened 
feelings. Suppose that he has got the one who has injured 
him completely within his power, and he is at full liberty to 
^reak his vengeance upon him at pleasure. How sweet to his 
soul is the opportunity he has of revenge! Let us suppose 
too, for the purpose of making out a strong case, that the lives 
of both parties shall be prolonged by miracle for thousands of 
years — that the victim shall be capable of suffering the most 
excruciating tortures which human ingenuity can invent, for 
any length of time, without the possibility of dying. For 
hours, for days, for months, for long, long years, nay, for ages 
for aught I know> the vengeance of the hard-hearted, iron- 

7 



50 

nerved individual who had suffered such mighty wrong at the 
hands of his victim, shall remain unsatisfied — he still witnesses 
his agonies with transports of delight. But would there never 
arrive a time when even his adamantine heart would relent? 
when, witnessing his indescribable, long-protracted agonies, 
his writhing, his wrestling with pain, and hearing his screech- 
es, his groans, his doleful wails, he would cry out, It is enough 
— let the miserable wretch be spared? No, it is not in human 
nature to witness such long-continued, intense sufferings, with- 
out softening with compassion. And has the Father of all 
Mercy less compassion than the most obdurate, "totally de- 
praved" monster of cruelty on earth? that ages of suffering 
cannot satisfy the demands of his inexorable wrath, but ten 
thousand thousand times ten thousand millions of years, nay, 
a never, never-ending eternity of suffering can alone suffice? 
and this infinite vengeance inflicted on a wretched worm of the 
dust, whose season of sin was but for a moment, and who, 
though he might violate the laws of his Maker, could do him 
no possible injury? 

The scriptures do not assert that God loved a pat^t of the 
world only, and provided a ransom for the redemption of that 
part, but that he loved the luorld, that is, the whole world. 
Now whom God loveth he chasteneth. He correcteth, as a 
father correcteth his children. The design of all punishment 
which he inflicts, is to effect the reformation and promote the 
good of his creatures. Therefore it is not possible he should 
punish to infinite ages. 

The doctrine of endless punishment is entirely irreconcila- 
ble with that sentiment of justice, which God has incorporated 
with our nature. And to say it is necessary that God should 
punish eternally, in order to maintain and display his sovereign- 
ty, is horrible blasphemy. What! are we to represent God as 
reduced to the dilemma of being an unmerciful tyrant, or of 
ceasing to be a Sovereign Deity ? To form such ideas of our 
Creator, is to insult the Majesty of Heaven. 

Thus much for some of the prominent doctrines of "ortho- 
doxy." In concluding this long chapter, (which has taken up 
too much room, though I have been as brief as possible) I will 
bring into one view the deplorable circumstances, according to 
orthodoxy, under which a vast majority of the human race are 
introduced into being. Totally depraved, and incapable of do- 
ing aught to gain the approbation of Heaven — having the world, 
the flesh, and the devil to tempt them to sin, the devil having 
proved himself an overmatch for man while he was in a state 
of moral rectitude, strong in his own unimpaired virtue, and 
protected by his Maker, whose peculiar favorite he was — and 
moreover predestinated from eternity, by an absolute, sove- 
reign decree of God, to endless perdition; — such are the cir- 



51 



cumstances under which, according to orthodoxy, a very great 
majority of the human race have been placed, by a merciful 
God, during a period of more than five thousand years! If all 
this be true, if such be their condition and destiny, better, infi- 
nitely better, for all this countless host, had they never been 
born. 



CHAPTER XI. 

Contents. — Some pay greater deference to Calvinism than Christianity. 
The absurdity of paying such homage to the character and creed of 
such a man as John Calvin. What horrible doctrines were preached 
some years ago. Why the orthodox clergy were obliged to soften 
their doctrines. The Orthodox obliged to copy after the Methodists, 
and other rival sects. Though humiliating, better do so than worse. 
Calvinism not preached during revivals. Difficult to tell what the 
orthodox system of faith is at the present day. Of the orthodox Devil. 
Orthodoxy, though often new-modeled, as absurd as ever. Few intel- 
ligent and honest men embrace Orthodoxy. 

ISTever was a more gloomy and druel creed than Calvinism. 
And yet some seem to pay greater deference to the dogmas of 
Calvin, than to the pure doctrines of Christ. Such are all for 
Calvinism — they seem to think it transcends Christianity, and 
sinks it in the shade. How absurd, how unaccountable, how 
passing strange it is, that multitudes, in an age so enlightened 
as the present, should still continue implicitly to receive the 
preposterous creed of a gloomy fanatic, of an age little better 
than barbarous, as infallible ! should still pay such deference 
to his doctrines, as precludes both freedom of thought and 
rational inquiry ! should still regard the memory of the awful 
Calvin, the murderer of Servetus, with a veneration approach- 
ing to idolatry, and wellnigh worship him as a god! In the 
work of reformation from popery, Calvin doubtless did much 
good in his day ; but his writings have been instrumental of 
immeasurable evil. 

I recollect well what horrible doctrines were formerly preach- 
ed, ere the orthodox clergy found it expedient to soften down 
or disguise some of the rigid features of Calvinism. The tor- 
ments of the damned were represented as giving a zest to the 
holy joys of the saints in glory, who would behold their inde- 
scribable sufferings with ineffable satisfaction, as the glorious 
illustration of God's vindictive justice! Even the damnation of 
infants not a span long, whose skulls would form the pavement 
of hell, would be witnessed with transports of delight — that too 
would contribute to augment the felicity of the redeemed! 



Nay, elect mothers would behold their non-elect offspringj 
whom they so tenderly loved on earth, writhing in dreadful 
agonies, and hear their screeches and wails, with unutterable 
ecstacy!! Horrible and revolting as such doctrines are, they 
were occasionally preached as genuine Calvinism, or rather 
Edwardianism and Hopkinsianism, superadded to the original 
Calvinistic structure. But such monstrous doctrines could not 
always go. Infant damnation was too shocking to the feelings 
of maternal tenderness to be endured, .and was obliged to be 
abandoned, or passed over in silence. Other repulsive doc- 
trines had also to be plaistered over, and the sect, that had ar- 
rogantly assumed the name of "the standing order," found it- 
self in a fair way of becoming the falling order, unless it time- 
ly modified or receded from the rigors of primitive Calvinism. 
Other sects had arisen, who, laying aside altogether, or near- 
ly so, the system of terror, and adopting a new method, that 
of appealing to the tender passions and sympathetic feelings 
of people, and resorting to flattery and persuasion, were mak- 
ing proselytes with a rapidity which alarmed " the standing 
order. '^ The Calvinists had witnessed the amazing success 
of the Methodists, especially, and saw at last the true secret 
of proselytism. It was doubtless humiliating to copy after the 
ignorant, itinerant, and despised preachers of that sect: but 
the thing had to be done, else the orthodox order would speed- 
ily go down. " Protracted meetings," in imitation of their au- 
dacious rivals, must be got up; and Arminian doctrines, and 
Methodist practices adopted, at least during " revivals." This 
I say must have been extremely humiliating to the supercilious 
spirit of the learned and reverend doctors of Calvinistic divin- 
ity. It must have been humiliating to a body of men that had 
been so long accustomed to dictate in religions matters, to en- 
joy extraordinary legal immunities, and to bear pre-eminence 
over all other sects, thus to be obliged to "stoop," not "to 
conquer," but to save a remnant of their departing power. I 
have sometimes smiled to see them associating with their ri- 
vals during religious " awakenings" — to see them striving to 
conceal their jealousy and chagrin! But better so than worse; 
better condescend to salute and honor and even fellowship their 
rivals, than to dwindle away to insignificance as a sect, and be 
left in the lurch both as to influence and support. They there- 
fore, during revivals, profess to be desirous of union and fel- 
lowship with their Methodist and Baptist brethren. " It seems 
this union is desired, not so much for the promotion of truth 
and righteousness, as to retrieve a lost influence, and obtain 
honor of the people."* They deem it very impolitic to preach 
rank Calvinism during revivals! Doubtless it would be so. 

* History of Defection in N. England, p. 30. 



53 

But surely it can neither be impolitic nor unprofitable, to 
preach the genuine doctrines of the word of God, at all times 
and on all occasions. And what are we to think of those doc- 
trines which it is necessary to disguise or keep out of sight? 
Would not the truth as it is in Christ, answer much better at 
all times, than the antiquated dogmas of Calvin? 

It is truly difficult to tell exactly what the present standard 
of orthodoxy is, in regard to doctrines. Its learned expositors 
have labored hard to reconcile the glaring inconsistencies and 
conceal the ludicrous absurdities of its doctrinal system, and 
to render it palatable to the public taste, grown rather fastidi- 
ous of late years* but they have but poorly succeeded in the 
business. They have patched and pieced, and attempted to 
close up a rent here, and a rent there; but still the poor old 
garment is a miserable covering to hide the nakedness of those 
who wear it. 

They describe hell as a very comfortable place, compared 
with what it formerly was; in truth, the idea of a hell of literal 
fire and brimstone, they have almost entirely given up. But 
orthodoxy has still a great deal to do with the Devil. Super- 
stition and priestcraft continue to assign him a degree of pow- 
er quite equal, if not superior, to that of the Almighty. The 
priests describe him as omnipresent, and carrying on a great 
deal of business in the world. His friends and adherents are 
much more numerous than the orthodox elect, if we are to 
credit certain statistics of the day. They are all his active 
agents and faithful laborers, and he superintends in person, 
and sets the whole at work. And he reaps large profits from 
his business. He makes sure of something like seven-eighths 
(some say more) of the whole human race. And his empire 
is to endure to eternal ages. According to the bible testimo- 
ny, it is God's will it should be destroyed — he would have all 
men saved — he would put an end to sin and death; but then 
there is a devil who is powerful enough (if the orthodox creed 
be true) to counteract his will, and baffle his designs. Satan's 
cause and kingdom a^-e to flourish to eternity. 

Such, in substance, are the teachings of orthodoxy in regard 
to a personal Devil. Now if all this be true, the devil has 
gained the mastery over God, who is unable to conquer and 
put him down. The great part of mankind will fall into his 
clutches, to be tormented to an endless eternity, and Gcd, 
though he strives hard, cannot prevent it! Thus, the power 
of the Almighty is overmatched, and he is unable to consum- 
mate his benevolent designs in favor of a race whom he created 
in his own image! Sin and death will triumph to endless ages, 
in opposition to his will-in defiance of all his efforts for their ex- 
termination! The evil demon has usurped the supremacy — the 
scepter of Sovereignty has been wrested from the hands of Je- 



64 

hovah — Satan is the victor, and God the vanquished!! These 
inferenees are inevitable. 

A somevi^hat different version from this, though not less ab- 
surd and impious, is given by some orthodox writers, to the doc- 
trine respecting the devil. They, in substance, represent God 
as disposed to favor the devil, and to gratify him in his vi^ishes. 
As they have it, God and the devil act in conjunction, or al- 
liance together. The devil instigates and tempts people to sin; 
and so also "God moves, executes, and stirs up men to do that 
which is sinful," and "deceives, blinds, hardens, and puts sin 
into the heart." Nay, he vouchsafed and guarantied to the 
devil, by an absolute decree, the greatest part of mankind, re- 
serving to himself but a mere remnant. And this, we are told, 
God did for his own glory; though it would seem he meant to 
have the devil glorified, if extensive empire confers glory.* 

Very many, to this day, fall in with the silly superstition 
about a personal devil, with huge horns and a cloven foot. The 
priests are very anxious to keep up the scarecrow as long as 
possible; for it answers their purpose admirably well. But the 
time is not far distant, when demonism will be regarded as an 
idle absurdity, the same as witchcraft now is; when indeed 
most of the superstitious notions and ridiculous doctrines now 
in vogue, will be viewed as the wretched relics of former folly 
and fanaticism. 

The priests have got to be rather ashamed of the devil, as 
no doubt he is of them. Should they represent him to be as 
important a personage as they formerly did, they would become 
a laughingstock to the people. And so he fills a much less 
conspicuous place in their discourses than formerly. 

As to the doctrine of personal election and reprobation, they 
have come to the prudent conclusion to say but little about it. 
They find they cannot discuss it without contradicting them- 
selves, and involving the whole subject-matter in a labyrinth 
of confusion; and so they seldom meddle with it. Other incon- 
sistent doctrines they try to get along with as well as they can, 
though they often make bungling work. 

Notwithstanding orthodoxy has been so often new-vamped 
and new-varnished, yet its incongruities and absurdities are 
quite as numerous as ever, perhaps more so; though they may 
not stand forth in as prominent relief as in by-gone years. 

Few people of intelligent minds are found to embrace the 
orthodox creed, unless they are impelled to do so by self-inter- 
est, popularity, fashion, fanatical excitement, or the influence 

* "If sin be for the glory of God on earth, it will be for his glory here- 
after in heaven. If he ordained it, he will glorify it." If "5m is for 
the greatest good,'' as Hopkins maintained, then "heaven cannot be 
a very good place unless sin adorn it." History of Defection, p. 38. 



55 



of zealots. It is obvious, that orthodoxy will be able to go but 
few years longer, in this enlightened age. 



CHAPTER XII. 

Contents. — The unpopularity of the old system of rigid Calvinism 
afforded opportunity for other sects to gain footing. The plausibility 
of new sects. Orthodoxy has latterly assumed a more specious char- 
acter and deportment. Of the Baptists, and other partialists, who do 
not differ materially in sentiment from the Orthodox. Equally en- 
gaged in fighting against the advance of liberal opinions, notwithstand- 
ing their rivalships. The great object of the clergy of the partialist 
stamp, is to get money, and live in affluence and ease without labor. 
Proselyting — revivals — Sabbath Schools — tracts, &c. 

Doctrines like those which have been brought under notice 
in the two preceding chapters, are enough to shock and dis- 
gust all reflecting minds, not biassed by education and warped 
by tradition. Their necessary tendency is, to bring religion 
into disrepute, and to drive thousands into the precincts of in- 
fidelity. While the orthodox clergy continued to hold forth 
such doctrines in all their rigor, both they and their preaching 
could not fail, as the public mind became more enlightened, to 
become more and more unpopular; and especially as they uni- 
formly evinced a decided disposition to invade the rights of 
conscience, and to lord it over those of a different way of 
thinking, and were constantly striving to get their order invest- 
ed with extraordinary privileges and immunities, and its pre- 
eminence over all other sects established by law. 

The more intelligent and virtuous portion of the community, 
who had got rid of the shackles of superstition, as well as 
swarms whom Calvinistic preaching had made either infidels 
or nothingarians, were ready to avail themselves of the first 
opportunity to "get off" from the compulsory support of an 
order of clergy, whom they had ceased to respect, and whose 
doctrines of ultra Calvinism they disbelieved and abhorred. 
The imprudence of the orthodox clergy had paved the way for 
the easy introduction of rival sects. The Baptists and Meth- 
odists came in, and their increase was rapid.* 

* New sects, in order to gain footing, will humbly creep along for a 
while, and exhibit a meek and plausible deportment. But as soon as 
they have ingratiated themselves into popular favor, they will assume a 
loftier carriage. The public beast must first be coaxed and flattered, but 
once mounted, and at the mercy of the rider, the rankest spur may be 
tl^rust into his side. Power is dangerous in the hands of any sect. 



56 

The orthodox, for a length of time, thought they could hunt 
down these new comers, by persecution and slander; but this 
course served only to accelerate the progress of the despised 
upstarts. They saw their mistake at last; but not until they 
found a formidable rivalship at their heels to encounter with. 

Orthodoxy is no longer what it once was, but has been met- 
amorphosed into a thing of mere expediency. Instead of the 
naked monster it was some five-and-twenty years ago, it is now 
exhibited in parti-colored habiliments, and tricked out in bor- 
rowed plumes. Its carriage is less assuming, its tone w^onder- 
fully softened. Its whole plan of operations is also completely 
changed. It once dictated; it now flatters. It once thunder- 
ed out anathemas; it now coaxes and invites. It was once 
frowning and austere; it is now complaisant, insinuating, pa- 
thetic. It once extorted money by law, and robbed the poor 
man of his cow, whose milk supported his children;* it now 
stoops to carry round the humble hat. It takes lessons of its 
rivals, and imitates the example of those whom it formerly dis- 
dained. To rescue its waning popularity from utter annihila- 
tion, it neither scruples to superadd a little Arminianism to its 
creed, nor scorns to adopt a little Methodism in practice. 

The Baptists style themselves Calvinists, and their creed is 
not essentially different from that of the Orthodox. The 
Methodists, though they disavow Calvinism, advocate many of 
the leading doctrines of the Orthodox, such as endless punish- 
ment, &c. There are other sects also, who adhere to the or- 
thodox dogmas, more or less. Indeed these several sects do 
not differ very materially from each other, but advocate the 
same general stamp of doctrine. A]\ partialists , or those who 
hold that God is a partial being, to whatever sect they may be- 
long, may be regarded as substantially orthodox, though dif- 
fering on some points from that creed. Consequently, many 
of;my remarks respecting orthodoxy, and the orthodox people, 
especially in subsequent pages, will be found equally applica- 
ble to all such denominations as hold to doctrines kindred in 
grain to the orthodox faith. 

Now the ministers of these different, but kindred sects, not- 
withstanding they are rivals in the business of gaining prose- 
lytes and getting money, are alike engaged in fighting against 
the advance of liberal opinions and rational religion, as they 
are alike interested in keeping up that system of superstition 
from which they derive so much profit to themselves. Super- 
stition is indeed the aliment on which they subsist. Let the 
principles of truth every where prevail, and priestcraft (equal- 
ly an imposition) would be sorrier business than peddling 
wooden nutmes^s. 

*More than one instance has occurred, in which a poor man's cow has 
been attached and sold at auction to pay his ministerial tax. 



57 

From time immemorial, the ministers of superstition, by 
whatever sectarian appellation designated, have been an arro- 
gant and indolent set of men, who have plotted "to live with- 
out labor on the earnings of those v/ho do labor." Such has 
been the drift of all the impositions and pious frauds, which 
the holy knaves have practised upon the credulous and indul- 
gent of mankind. Money — money is the great desideratum of 
the whole craft, from, the Rev. D. D., who, clothed in his pom- 
pous robe, delivers his learned discourse in a magnificent 
church, to the tune of one, two, or three thousand dollars a 
year, dov/n to the itinerant pedlar of the Gospel, who holds 
forth in barns or the open air, and is fain to receive the cop- 
pers and four-pences which are collected in the hat, or other- 
Vv'ise in the box of some " Cent" or " Mite Society." Our 
modern priests, of the pariialist stamp, put all their wits to 
work to make proselytes — for the more dupes and proselytes 
they can make, the more amply the Lord's treasury (as they 
impiously term it) will be replenished. And for the purpose , 
of making proselytes, they put all their dexterity and address 
in requisition in getting up religious excitements, or what 
they term "religious revivals" — imputing such "revivals" to 
the agency of the Divine Spirit, when they v/ell know that they 
themselves mechanically get them started, and that these fever- 
ish excitements are mostly, as there is reason to believe, the 
work of fanaticism and delusion. To further their designs, the 
partialist priests have of late years invented an entire new sys- 
tem of tactics. The getting up their " revivals" — the intro- 
duction of their Sabbath Schools, in order to imbue the youth- 
ful mind with orthodox superstitions — the circulating of millions 
of Tracts, as the most convenient and successful mode of pro- 
pogating their peculiar tenets — the Missionary enterprise — the 
educating, by charity, of hundreds of indigent (or rather irido- 
leni) and pious young men for the ministry, &c. Sec, — these 
things are so many auxiliaries of modern priestcraft, called into 
the field to strengthen itself withal. In the two following 
chapters, I shall briefly touch upon some of these matters, 
8 



CHAPTER Xni. 

Contents.— On the system of proselyting, or making converts. The old 
method laid aside, and new machinery adopted. Who are most liable 
to be deluded. People are prone to be deceived by their own imagi- 
nation and excited feelings. Note, describing a scene at a Methodist 
Camp Meeting. On hurrying nev/ converts to join the church. Ex- 
travagance of zeal during revivals. Fanatical excitements have no 
tendency to mend the moral character. Fanaticism sometimes leads 
to suicide. Operates variously on persons of different temperament. 
Imagination. The ministers pretend great love for souls ^ but would 
have us think the love of money never enters their heart. Sabbath 
Schqols. Their design. The real object of certain Societies of the 
day. 

I shall now make some few remarks upon the modern mode 
of proselyting, or making converts. My limits will not aliow 
me to attempt any minute description of the ordinary method 
adopted by the priests, in conducting this business. I can 
merely furnish some general outlines. 

The orthodox priests were obliged to abandon, at least, ap- 
parently so, their old doctrine that the number of the elect, 
and of the non-elect, " is so certain and definite, that it cannot 
be either increased or diminished," for their hearers had got 
their eyes open to the truth that, if this doctrine be true, then 
is all preaching useless, and so multitudes became weary of 
paying (especially of being compelled by law • to pay) for 
preaching which could do them no possible good. It was 
found expedient therefore, to fling aside the old doctrine, and to 
tell people that they can easily *' get religion," if they will on- 
ly follow their directions; knowing that ail whom they can get 
to join the church, will fork over money to the minister. The 
old method of making proselytes one by one, by preaching 
their obsolete doctrines of superstition, they concluded to 
abandon; the process was too laborious and tardy. They en- 
vied the success of their rivals, who, with their greatly im- 
proved machinery in operation, were making converts by the 
wholesale. So they stole the Methodist patent, and now they 
are all for fanatical excitements. They are very dexterous in 
working the machinery. The Baptists are also well versed in 
the art. 

These protestant Jesuits well understand how to work upon 
the imagination, the fears, and the sympathies, of the young, 
the inexperienced, and the simple. The ignorant, the credu- 
lous, those who are nervous, or of delicate health, silly wo- 
men, effeminate men, and green saplings, are the best subjects 
for them to work upon. They know how to frighten — to put 
people under what is called "concern of mind;" and that is 
styled conviction. They know, too, how to soothe the pas- 
sions — to calm the tempest they have raised, and that calm is 



59 

called conversion. In a word, they understand human nature, 
and how to take advantage of" its weakness. And they man- 
age matters with all the characteristic cunning and address pe- 
culiar to the craft. 

How susceptible are human passions of being mechanically 
wrought upon! How wild and extravagant are the workings 
of a heated and distempeved imagination ! What false illu- 
sions, what raving zeal, what intemperate bursts of fanaticism 
those workings oftentimes produce, when the mind is once 
wrought up to a high pitch of excitement by the preaching of 
modern revivalists! The mind is in a state of perfect deliri- 
um; and this mania is communicated by sympathy from one to 
another, and spreads like wildfire. Now it is plain, that this 
fevered excitement, this effervescence of feeling, is produced 
by an agency very different from that divine spirit of truth and 
love and righteousness which comes to the heart as a " stiil, 
small voice." And yet such fanatical excitement is presump- 
tuously represented to be the work of God — and the subjects of 
this hallucination are deluded with the idea that this is really a 
supernatural work, thinking they have "met with a change of 
heart "and "experienced religion!" It must be allowed, in 
justice, that the Orthodox and Baptists are less chargeable 
with fanatical extravagance, than the Methodists.* 

Whenever a few enterprising managers have succeeded in 
getting a revival started, the usual method is, to hurry on mat- 
ters as fast as possible for proselytes have to be quickly made, 
or not at all. The youth especially, (such more particularly 
is the Baptist way) as soon as their imagination and feelings 
are wrought up to a certain pitch, or to what is called experi- 
encing religion, are forthwith invited, urged, persuaded to 
make immediate profession of religion, as though mature con- 
sideration were not allowable, nor time necessary to reflect, on 
a subject of so great moment as that of religion. Even per- 
sons whose lives have been grossly vicious and scandalous, are 
often admitted into churehes at once, as though the more pru- 
dent course of delaying their admission for a season, to test 
the sincerity and durableness of their reformation, were unlaw- 

*I remember being at a Methodist Camp Meeting some years ago, 1 
heard a great outcry in one of the tents, and saw great numbers crowd- 
ing in. I went in with the rest, and saw a young man fiat on his back, 
crying out " Glory to God ! Glory to God !" which he continued till he 
became quite hoarse, and at last completely exhausted, when he sunk in- 
to a stupor. As he lay, on his back, rolling up his eyes, with his features 
distorted, rid vociferating " Glory to God !" I heard a minister, point- 
ing to the young man, observe to a bystander, " There you see the 
mighty power of God displayed in the slaying of that youth." This re- 
mark was probably intended for effect. I thought then, as I think now, 
that God has little to do wi^li the agencies which produce such indecent 
and pitiable fanaticism. 



60 

ful. But numbers, numbers are everything; for the more 
guils are caught, the more money for the minister. 

During religious revivals, as they are called, the young, the 
inexperienced and feeble-minded become overheated with zeal, 
and religion is made all the theme — as if it alone consisted in 
praying long and loud in-clamorously exhorting others to get 
religion, and constantly talking and making an extravagant ado 
about it. Meetings are held by night and by day, to the neg- 
lect oftentimes of secular business and domestic duties, and 
also in disregard both of health and decorum. At such meet- 
ings the exercise of gifts are urgently called for— v/hen per- 
haps those who are invited to the display possess no gifts ; 
as the people of Israel were required to furnish bricks without 
straw. Ignorance becomes a teacher — zeal without knowl- 
edge an expounder — youth vies with age, and sex with sex in 
the rivalship of religious display. But in a few fleeting months, 
the paroxysm or mania will be over, when an impartial specta- 
tor will probably be unable to discover any trace of a perma- 
nent impression left on the mind or heart of those v/ho were 
the subjects of it, indicating any material change for the better: 
all has vanished or faded away. He that was unrighteous, 
v/ill be likely to be unrighteous still; and the sow that was 
washed, will peradventure return to her wallowing in the 
mire. No new energy will be seen superadded to that which 
was virtuous principle; no heavenlier charm to that which loas 
amiable innocence. In many cases, restraints upon what ivas 
vice, will not be found multiplied, and conscience will no of- 
tener deter the late subject of this frenzied excitement of feel- 
ing, from the commission of deeds of baseness, than it previ- 
ously did. Human nature will evince the same depravity as 
before; the backbiter and defamer will return to their usual 
occupation; envy will resume its former character; avarice will 
worship as devoutly at the shrine of Mammon as in months 
gone by, and vindictiveness kindle as quickly and burn with 
the same force as ever. Formality and hypocrisy may indeed 
succeed enthusiasm, and dissimulation give a smoother surface 
to the character. The outward appearance may be changed, 
but the inw^ard man will be essentially the same. The indi- 
vidual may learn to be more subtil in inventing methods to pa- 
cify his conscience, and justify his iniquity and selfishness; 
and, by his spiritual juggling and legerdemain, may succeed in 
deceiving many. I vvill not say that this representation will 
invariably hold true; but such is the frequent, if not the com- 
mon result of fanatical excitement. It does little or nothing 
towards establishing the principles of true piety and virtue, 
permanently in the mind and heart. 

" Faith, expanded by the ardors of zeal, often stretches be- 
yond the utmost confines of possibility." No absurdity but 



61 

will be readily swallowed by some people, when under the in- 
fluence of fanaticism. 

Not a few instances have occurred of people, under the in- 
fluence of religious frenzy, becoming deranged, and commit- 
ting suicide; and, surely, the horrid doctrines preached by fa- 
natics, are enough to unhinge the mind of any person not pos- 
sessed of iron nerves, the strongest intellect and the soundest 
health. 

Fanaticism operates variously on different people, according 
to their constitutional temperament. Some, of a sanguine na- 
ture and lively fancy, it inspires with perfect assurance of their 
own salvation, and fills them with high and sudden transports. 
Others, of a melancholy make, it depresses with a heavy 
gloom, casting a dark and dismal shade over all their thoughts 
and feelings. Others again, who are morbidly sensitive, it al- 
ternately raises to the highest transports, and sinks to the low- 
est depths of despondency. As to the phlegmatic, they are 
not subject to catch the fever of fanaticism, but rather are pre- 
disposed to cold and calculating hypocrisy. 

How often is the warm glow of mere immagination mistaken 
for regeneration, and the agency of the Divine Spirit! . . . . 
When imagination droops, the mind is left in doubt and dark- 
ness. The impulse is usually of brief continuance — the fever 
soon subsides, for imagination seldom continues long on the 
wing. Again imagination renews its flight, and fictitious faith 
and hope are revived, and delirious joy dances in ecstacies. 
But these renewals of " religious experience," (so termed) 
are usually productive of less intensity of fanatical feeling than 
distinguished the first impression, because the additional effect 
of novelty is now wanting. 

Thus much for fanaticism, and the way in which fanatical 
excitements are got up and managed by modern priestcraft. 
The gospel or rather the doctrines of partialism, are professedly 
preached out of pure disinterested benevolence, and love of 
souls. The priests pretend to make great sacrifices, in their 
zealous and unwearied labors of love and compassion for poor, 
perishing sinners; their word for it, ihe love of money never crept 
into the heart of a ''godly minister " — they don't preach (not 
they) for the sake of money. 

Sabbath Schools, in the v/ay they are conducted, are another 
invention of priestcraft. Their design is, not so much to give 
the rising generation a right understanding of the true princi- 
ples of Christianity, as to inculcate superstition and sectarian- 
ism — to bias the youthful mind in favor of orthodoxy, or at 
least, the system of partialism. — History informs us, that the 
sly, insinuating, plausible Jesuits of former times, sought to 
get the education of the young under their management and 
control, as much as possible, to enable them to inculcate their 



62 

religion the nri.oi'e suscessfully. Our modern priests are but 
little behind the Jesuits in cunning. 

1 would observe in this connection, that the real object of 
most of the numerous Societies of the day, instituted by the 
clergy or over which they exercise the principal control, such 
as Missionary Societies, Tract Societies, Bible Societies, 
Education SocieUes, Peace Societies, &c., &c., however com- 
mendable the pr of tsscd object of some of these institutions may 
be, is notoriously to give a more efficient organization and exten- 
sive influence to priestcraft, and to furnish it with facilities for 
accomplishing its selfish designs. — A few comments on the 
Missionary enterprise, will be found in the next chapter. 



CHAPTER XIV. 

Contents. — On the Missionary enterprise. A project to get money. 
On educating- " indigent and pious young men for the ministry,'' by 
charity. The object in establishing so many pretended charitable in- 
sittutions. 

" Go ye into all the world, and preach the gospel to every 
creature," was the injunction of Christ to his apostles; and so 
our modern priests afiect to regard it as an imperative duty to 
Iiave Missionaries sent into remote heathen lands to preach 
Calvinism (or some other system of sectarianism equally incon- 
sistent with the gospel) to the heathen. Therefore Mission- 
aries " compass sea and land to gain one," or some few, prose- 
lytes, at an expense of some hundreds of thousands of dollars, 
drawn from the pockets of the people by virtue of a certain 
charm, or potent spell, called pious Jialtery , which those only 
who understand priestly mysteries know how to use. It is 
shrewdly suspected by many, however, that a great proportion 
of all this money goes for purposes very different from that 
which is pretended. Be this as it may, the priests have the 
handling, and are charged with the distribution, of all the im- 
mense sums of money which are annually collected for the 
support of Missions; and they know hoiv to monopolize the 
grfater share of the credit of the chay^ity displayed in this great 
labor of love. 

To induce people to give money to the Missionaries, hosts 
of pretended philanthropists are constantly appealing to their 
sympathies; ay, and they do not forget to tickle their vanity 
also. They represent, that millions of poor heathen are annu- 
ally going down to endless perdition, for the want of the gospel 



63 

being sent to them to teach them the v.ay of salvation; but 
they seem to forget what the apostle saith, that they who are 
without law, " becor^ie a law unto themselves, accusing or 
else excusing them" — for they choose to cling to the old Ca!- 
vinistic tenet, that '' those not professing the Christian reli- 
£jion " (and if they never heard of it, they cannot profess it) 
•' cannot be saved in any other way whatsoever," (that is," in 
any other way than professing it) " be they never so diligent 
to frame their lives according to the light of nature, and the 
law of that religion they profess." Millions, nay hundreds oi' 
millions, are exposed to endless burnings, and must all be in- 
evitably damned, unless missionaries be sent to preach the 
gospel to them ! And many people are such simpletons that 
they are made to believe this ! Now where is the person who 
believing this to be true, if a single ray of compassion ever 
warmed his breast, v/ould not give, would not make miy sacri- 
fice and submit to any privation, soonrer than have even one 
soul go down to the regions of endless wo and despair, if the 
means were in his hands to prevent it ? No wonder, that such 
immense sums of money are collected, to support missions. 

But are the priests, who are constantly and zealously urging 
people to give, and, to induce them to do so, are accustomed 
to dwell so much upon the deplorable condition of the heathen 
— are the priests themselves, who are even greedy to get hold 
of the cents which are given to little children, and do not scru- 
ple to make their levies even upon the pittance of squalid pov- 
erty, to increase the missionary fund, are they over-liberal in- 
their contributions in aid of the missionary cause.'' Very far 
from it. They may indeed give something, to set an example 
for others; but they seem abundantly more willing to heap 
heavy and grievous burdens upon other men^s shoulders, than 
to touch them themselves with one of their fingers. But they 
well know the use of " flattering words," and how to draw the 
"cloak of covetousness" tight around them. (See 1 Thes. 2. 
5.) They urge it upon people as a duty, to dispense with ma- 
ny of the little comforts of life, such as the use of sugar in 
their tea, &.c., and to appropriate what may be saved in thi& 
\vay to missionary purposes. But they are not willing to make 
any retrenchment in their luxurious way of living, whether the 
heathen perish or not. They, at all events, must have their 
fine houses, fine coaches, and costly furniture, and wear the 
finest broadcloth, dress their wives in splendid silks, and load 
their tables with sumptuous dainties. 

What shall we say of the sincerity of men, who, to induce 
people to give to Missions, are constantly representing in their 
Tracts,, which they every where circulate, that " every dollar 
given to the Missionary cause, may be the means of saving 
some poor soul from endless wo" — when, according to their 



64 

own hypothesis,, by appropriating say one half of their $1000 
salaries to this purpose, (which they could easily do, and still 
be better off than the majority of those whom they are urging 
to give,) each of these men might annually furnish the means 
of saving five hundred souls from the same endless wo? Oh 
fie, ye priests! how does your practice give the lie direct to the 
sincerity of your professions! 

When Missionary sermons are preached, as they frequently 
are, it is the custom of the ministers, not only to dwell pathet- 
ically upon the perishmg condition of the wretched heathen, in 
order to move people to liberality, but also to expatiate upon 
the duty and blessed privilege of giving. They have a string 
of texts which they usually bring in on these occasions, such 
aSj "The Lord loveth a cheerful giver," and, " It is more bles- 
sed to give than to receive," Slc. And they have much to say 
about "the Lord's treasury," assuming that he employs them 
to be the keepers of it. They want people to give to the Lord, 
(not to them!) as though he were a poor man; when it is writ- 
ten that " The earth is the Lord's and the fullness thereof;" 
and again, " The cattle on a thousand hills are his." 

Much is said about the immense sacrifices which those make, 
who enter upon a Missionary life. To bid adieu to the scenes 
of youth, and the enjoyments of home — to friends, connexions, 
country — with the prospect of encountering unknown perils, 
hardships and privations in barbarous lands, is deemed an ef- 
fort of self-denial which those only who are actuated by the 
most exalted and disinterested motives are alone capable of. 
People therefore, it is argued, ought to be willing to give of 
their substance, to sustain these self-devoted servants of the 
Lord, as they are styled, in their glorious undertaking, and are 
bound each one to do some little for the cause, as others are 
doing so much. This argument has great weight with many; 
but it should be borne in mind, that enough young men, of a 
roving and romantic turn, will ever be found ready to engage 
in any enterprize which may call them to distant lands, and 
that the personal sacrifices which such make, in quitting home, 
friends and country, to them are not great. Besides, the mis- 
sionary is sure of a fame, which even the martyr might envy; 
and the sympathyof half Christendom will follow his footsteps. 
We all know that the love of distinction is a powerful pas- 
sion with many. 

But perhaps no motive to induce people to give to Missions, 
is more successfully appealed to than that of vanity. To see 
their names annexed to the charitable list, and published in 
magazines and religious newspapers, and to have their charity 
talked about, and extolled, and blazoned abroad, is so gratify- 
ing to the vanity of even some pious ones, that they will give 
what covetousness would otherwise withhold, a reluctant dol- 



65 

lar, even if they acquired it by grinding the faces of the poor^ 
or saved it by passing by the distressed. 

It is a fact, that missionary labors have hitherto accomplished 
next to nothing, towards converting heathen nations. And yet 
what glowing descriptions of success are sent home, by the 
missionaries! Their exaggerated statements are gathered to- 
gether in a mass, and dilated upon, by our reverend priests, to 
make credulous enthusiasts verily think, that the Lord is car- 
rying on a marvelous work among the heathen, and thus spur 
them up to make more vigorous efforts to help him along, by 
contributing their money mere bountifully. 

As an auxiliary to priestcraft, the Missionary project works 
admirably. Many years ago, the priests finding their power 
and popularity on the wane, devised this scheme, thinking it 
would lengthen and strengthen their lever, and moreover put 
a considerable loose change into their pockets. It is a master- 
piece of policy. Before the plan was invented, the old ma- 
chinery of priestcraft had got sadly disarranged. Things now 
move on like clock-w^ork. 

Little good can accrue to the heathen from the propagation 
of the sectarian doctrines which the Missionaries are laboring 
to spread among them. But it would doubtless prove an un- 
speakable blessing to them, could their minds be illuminated 
with the true light of Christianity. 

The inhabitants of every region have such light to direct 
them, and such laws to regulate their moral conduct, as the 
infinitely wise Creator has seen fit that they should have; and 
there can be no doubt, that very many among those whom we 
denominate heathen, more faithfully live up to the'- light they 
possess, than thousands do who boast of the infallible ortho- 
doxy of their faith. I firmly believe, that Christ has written 
his perfect law of love on many a poor pagan's heart, who 
never heard of his name, or knew that he is the " Savior of 
all men." 

Another device of the craft, is the system of raising funds 
by charity, for educating " indigent and pious young men for 
the ministry." One would think that the community was al- 
ready pretty well stocked with ministers; but Dr. Beecher and 
some others have made estimates that several thousand more 
are urgently and immediately wanted, to supply those in the 
United States who have not the privilege of hearing " sound'' 
doctrines preached by " competent ministers. Therefore lots 
of indigent and pious young men must be manufactured into 
ministers. r=.ow somebody must defray the expense of manu- 
facturing, and as the " indigent" themselves are unable to do 
it, the charity of the community must be laid under contribu- 
tion to pay the shot. And this again gives the clergy the 
handling of lots of money, which they can appropriate — as 
they please. 9 



66 

It is no mystery why the managers of priestcraft are so anx- 
ious to have as many ministers manufactured as possible. They 
know it is a reasonahle presumption that the power and influ- 
ence of the clergy will increase, in proportion to the increase 
of their number. Thousands of man-made ruinisters they 
would thrust into the priestly office, all of them pretending to 
have a call from God, but who are too evidently called by the 
prospect of gain. And they have contrived a plan of having a 
large share of them educated by charihj, speciously extorted 
from the public. 

As to indigent young men of pietf , I doubt whether they 
get a// the money which the pious beggars profess to collect 
for their education. But without some plausible pretext, the 
dollars and cents would not be forthcoming. Quite as often I 
believe, these charitable contributions are appropriated to edu- 
cate ministers' sons, and certain favorites who need no assis- 
tance. An instance once occurred under my own observation, 
in v/hich a young man who professed to be " pious," and was 
certainly indolent, {^'indigent" he was not — his father was 
quite wealthy,) received ^85 from the Charity^Fund, to enable 
him to finish his theological studies. He had already been 7 
or 8 years plodding over his studies, and was more indebted to ,, 
his books than he ever could be to his brains. But a memb«r ** 
of the Committee of Appropriations was his particular friend, 
and so he got a goodly lift. 

Many who have received a theological education and been 
inducted into the ministry, by the aid of a misplaced charity, 
have afterwards exemplified their gratitude by an insufierable 
display of arrogance. Like Jeshurun, the pampered animal 
waxed fat and kicked. 

A theological education will qualify stupidity itself, to write 
sermons so learned that none can comprehend them t and in 
case of a total failure of brains, an expedient is ever at hand 
— authors may be consulted — Hopkins and Edwards, Scott, 
Gill and Fuller, and other great writers, will readily grace the 
discourse of the reverend orator with their lucid illustrations; 
and the multitude, without suspecting the plagiarism, will ad- 
mire the gifts of the preacher. But notwithstanding, the 
stolen gems generally lose half their luster, in passing through 
the hands of imbecility. — 

Certain Orthodox leaders, some years ago. announced that 
"an extensive combination of instil utio7iS, religious, civil and lit~ 
cran/," was to be formed forthwith. Of the ultimate design 
of this "extensive combination," the reader mu?t judge for him- 
self. It looks like putting things in a train to bring about the 
evenlvcd iimon, in somejorm or other, cf church and stale. And 
1 think it may be easily explained why they are so eager to 
have the number of the clergy enlarged, and (in the language 



>» 



67 

of an unknown writer whom I have more than once quoted) *'to 
form so many [pretended] Benevolent Societies, and to make 
them as nalinud as possible — amalgamating them in a direct or 
indirect luanner to subserve the interests" and designs of 
priestcraft. To carry out those designs, ample lunds arc re- 
quired. Hence the device of so many schemes, the organi- 
zation of so many Societies, to gd money, under various plau- 
sible pretexts. The ministers moreover like a little pocket 
change as they go along, to furnish themselves with extra com- 
fortables, and their wives with pin-monetj. 



CHAPTER XV. 

Contents. — The vindictive spirit of bigots and sectarians. The bitter 
contentions of brethren of the same communion. Note, describing a 
church quarrel. This vindictive and contentious spirit strictly forbid- 
den in the bible. The implacability of bigoted priests. The real 
Christian knows how to forgive. Remarks on bigotry. 

*■ Much has already heen said in former chapters, respecting 
sectarianism, bigotry, superstition, and hypocrisy. But on 
these topics 1 have something further to add; although the re- 
marks 1 have now to m.ake, would probably have been more 
appropriately introduced in conriexion with my previous re- 
marks on these subjects. 

Bigots and sectarian zealots are of all men the most im- 
placable ia their hostility towards their opponents. Seizing 
on the veriest trifle perhaps, they make it the bone of bit- 
ter and everlasting contention. Now it is not so with the 
lowest characters in society. These will get drunk, quar- 
rel, perhaps fight, but when the fume of liquor has cleared 
avvay, they most general ;y become good friends' again. Eut 
to differ in opinion from a sectarian zealot, though on a 
non-essential point, is to become utterly out-lawed from his 
charity for ever. Sectarianism has caused more feuds, more 
discords, more persecution, more bloodshed, than all other 
agents of evil combined. 

This impiacahle temper is frequently manifested by the big- 
oted and contentious, towards individuals of the same commu- 
nion. The Baptists in particular, are much given to church- 
quarreling. Suppose a brother shall v/aik disorderly; cr sup- 
pose, what is oftener the case, that some private pique has led 
one brother, to bring some imputed fault of another brother, 
before the church: how seldom will the aggrieved party be 
seen to give any quarter to the offender! With what difticul- 



68 

ty is the breach healed! The contending parties, on such 
occasions, not unfrequently assume an armor more suited to dem- 
ons than to the meek disciples of the Prince of Peace; and 
this armor once girded on, is perhaps never laid aside. And 
this they mistake for the Christian panoply! Those engaged 
in the pious quarrel pretend, and, without doubt, oftentimes 
verily think, that they are prompted by the purest zeal to vin- 
dicate the honor of religion, and promote a most blessed 
cause; when, peradventure, all gro.ws out of personal revenge, 
or results from the spirit of contention, so natural to some 
men.* 

How different is this implacability of temper from the meek, 
peaceable, forgiving spirit which Paul enjoins! "Put on 
therefore, as the elect of God, holy and beloved, bowels of 
mercies, kindness, humbleness of mind, meekness, long-suf- 
fering; forbearing one another, forgiving one another, if any 
man have a quarrel against any; even as Christ forgave you, 
so also do ye. And above all things, put on charity, which is 
the bond of perfectness. And let the peace of God rule in 
your hearts." Col. 3. 12 to 15. Peter also speaks in like 
manner. " Wherefore laying aside all malice, and all guile 
and hypocrisies, and envies, and all evil-speaking, as new- 
born babes, desire the sincere milk of the word, that ye may 
grow thereby: if so be that ye have tasted that the Lord is 
gracious." 1 Pet. 2. 1, 2, 3. 

But among the clergy, at the present day, we find but few 
who possess the spirit of either Paul or Peter. It is easier to 
appease the wrath of an Achilles, than that of a bigoted priest. 
His ire is inexorable. He has no scruple in consigning his 
opposers to endless perdition. Reverence him as though he 
were a superior being, and pay him money enough, and he be- 
stows his blessing — he pronounces you to be " within the ark 
df safety." But act independently, and dare £o disregard his 

*I confess I have sometimes been so wicked, that I could not forbear 
smiling at the ludicrous exhibition occasionally made of the pious quar- 
rels of certain church members They take place much in the follow- 
ing manner. A gets angry or Triad with B. Now it will never do for A 
to say to the church that he is riiad with brother B ; but he tells them 
that he is sadly " grieved " at his conduct, and states the item or items of 
his delinquency. He cannot in conscience commune with brother B ; no, 
no, good pious soul, indeed he cannot; he is sorely " grieved." Well, 
he gets brother B well "church-mauled," and then his "grief" is 
cured, and he feels more comfortable. Now, in fact, to begin with, he 
was as mad with B as a game-cock, striving to pick out the eyes of 
his antagonist. But A, in turn, must now look to his own conduct, for 
B will watch him close, and if he finds any flaw in him, he will be sure 
to reciprocate the favor, and so balance the account. Seriously, what a 
stain are such scenes to the cause of religion, and what a stumbling 
block to the world ! 



69 

dictation, or withhold a plentiful Bupply of cash, and imme- 
diately 

" He takes off his blessing, and whacks on a curse.'" 

But he always disguises his malice under some specious form. 

It is known by some, what persecution the v/riter formerly 
suffered, at the hands of a contumacious bigot. — Let us be- 
ware of those who wield the weapons of vengeance in the name 
of the Lord, and professedly to do him service ! T/ie?r religion, 
relentless as death, knows no mercy, no remorse: a religion 
compounded of harsh vindicitive bigotry, and soulless hypocri- 
sy. Wake the ire of that man who possessess it, and he will 
never rest till he has had his revenge upon you. But the 
real christian, impelled by the divine principle of charity and 
forbearance, knows how to forgive an enemy, or an erring 
brother, seventy times seven. Whereas, bigoted and conten- 
tious hypocrites, whether offended or offending, never for- 
give. 

The spirit of bigotry is truly devil-like. Rivers of blood 
have flowed to appease its wrath. It presumes to usurp the 
prerogative of Him, who hath said, " Vengeance is mine." 
It assumes the sacred name of religion, that it may the more 
successfully exert its tyranny. He who inherits this malignant 
spirit, like the vulture, delights to gorge himself on the vitals 
of humanity. But as he is not suffered, in our happy Ameri- 
ca, to employ the rack, the faggot and the wheel, he is oblig- 
ed to be satisfied in dealing out denunciations of eternal wo. 
The hell of the orthodox creed, is the invention of malice. 
Orthodoxy, without hesitation, consigns to endless perdition 
all who do not tread in its track. 

The bigot however, is not always conscious of the real mo- 
tives by which he is actuated. He is generally as weak and 
deluded, as he is malignant. Hence he is worthy of pity, as 
well as detestation. Wrongheaded as he is, he is positive 
that what he believes is truth, and what he does is right. 



•* 



CHAPTER XVI. 

Contents. — The corrupted religion of the present day does little to make 
mankind more virtuous. Less than the institution of Chivalry did in 
former times. The moral conduct of professors of religion no better, 
generally speaking, than that of non-professors. Some are so selfish 
they want to get the whole of this world, if possible, and make sure of 
heaven besides. Self-righteousness. The true Christian. On the 
Hopkinsiau doctrine of disinter estcd benevolence. 

The adulterated and mercenary Christianity which, with few 
exceptions, is inculcated at the present day, does little or 
notliing to elevate the tone of morals in society ; the mytholo- 
gy of ancient Greece and Rome did far more, as would seem 
evident, in this import ant particular. Honor, integrity, jus- 
tice, magnanimity, patriotism, it neither cherishes nor 
strengthens. Corruption, venality, selfishness, rapacity, it 
rather encourages than restrains. Even Chivalry, such as it 
originally was, ere it had run into ridiculous extravagance, did 
more to elevate and ennoble the human character, than ever 
did the preaching of a corrupt clergy ; for it inculcated with 
great success the principles of valor, humanity, courtesy, jus- 
tice, chastity, and honor. " It was regarded as the school of 
the most honorable refinement, encouraged the most delicate 
intercourse between the sexes, and enforced the nicest obser- 
vance of all its engagements: as the standard of valor, relig- 
ion, love, and virtue, its influence was irresistable." Chris- 
tianity in its purity, is indeed infinitely supcnior to what Chiv- 
alry ever was, whilst it retained its best and brightest charac- 
teristics. The only reason why its influence has not been 
more salutary and happy, has been owing to its corruption and 
perversion. 

Those splendid virtues which impart dignity and luster to 
the human character, are neither adapted to the views, nor 
congenial to the feelings, of the selfish and narrow-minded 
sectarian. Whether he be a weak bigot, whose ideas never 
traveled beyond the narrow bounds oftradition, and whose creed 
is taken on trust — or a heartless, deceitful hypocrite, who puts 
on only the semblance of virtue, he does not deem it worth 
while to cherish pure and exalted moral principle. Though 
he may talk much about charity, scarce a ray of genuine phi- 
lanthropy ever animated his bosom. Nor has he magnanimity 
enough, to forgive the crim-e of maintaining a religious opinion 
which difllers from his own. And what shall we say of those 
who, for ever harping about faith, as though faith alone could 
save, and disputing opinions, as though their salvation depend- 
ed on their holding a correct one, afl'ect to regard good works 
not only a valueless but dangerous.' Professing to rely on the 



71 

merits of Christ for their salvation, it would seem that thej 
regard it as superfluous to have any merit of their own. Do 
they forget that his life was an example of all duty — an i x am- 
ple for ihtm to imilatt — and that his precepts comprehend all 
moral excellence ? 

As a general thing, it would he difficult, I believe, to dis- 
cover any very perceptible or marked difference between the 
moral character of the professor, and that of the non-professor 
of religion. We find the former as worldly, as grasping, as 
proud, as overbearing, as aristocratic, as the latter, and fre- 
quently much more so. And in. many instances, what is the 
boasted cliarify of the professor ? I put this question, because 
charily is the very foundation virtue on which the Christian 
system of morality is built. Is it to relieve the poor and dis- 
tressed? Does he not rather grind the faces of the poor, and 
extort from them without scruple or mercy, their last pittance, 
to add to his heap of riches? — from which, may be, he hands 
over with a grudging hand a few dollars to the minister, that 
he may not doubt his piety, and a dollar to the ]\Jissions, know- 
ing that this last charity will be proclaimed in some religious 
newspaper or magazine, or otherwise trumpeted abroad. I 
have known many such rapacious, covetous, niggardly, over- 
reaching hypocrites. Self-righteousness and negative virtue, 
they have in abundance. They attend meetings constantly, 
pray in their families, are formal and precise, and punctiliously 
keep a fair outside show. And with what severity will they 
frown on the most trifling faults of others! But, after all, is 
their religion — their pretended sanctity, anything more than 
mere surface? the mere result of habit and tradition, or other- 
wise of downright hypocrisy? View them closely, and you 
will find them far less humane, just, and benevolent than many 
of their non-professing neighbors. The difference, as regards 
moral virtue, by no means lies in their favor. But, their word 
for it, the line of demarcation between them and non-profes-^ 
sors, is very distinctly drawn. They are numbered with the 
sheep, and are sure of salvation; but non-professors arfe poor 
wretched goats, and fit subjects for endless punishment! 

Methinks it would be a puzzling thing for any common per- 
son to distinguish, by " their life and conversation," the saints 
from the sinners. According to Calvinism, the Devil does not 
know them apart; for if he did, " he would be a fool to worry 
himself to tempt the elect, or trouble his head about the repro- 
bates; for the latter are already his by an irrevocable decree," 
as the former can never be his, let him do what he can, or they 
what they will. But if the Devil's ignorance of God's secret 
decrees, did not prevent him from knowing who are his, and 
who are not, he would be equally at a loss to know, if he were 
to judge by the moral conduct of professed saints, and those 



72 

who are not professed saints. It is also a direct inference 
from the Calvinistic doctrine, that " Christ himself did not 
know the elect from the reprobates: and therefore died for all 
to make sure of B.feiv! " But he gave his followers a rule by 
which they might distinguish the good from the bad, the right- 
eous from the unrighteous. " By their fruits ye shall know 
them/' Now although it may be easy to tell good fruit from 
corrupt fruit, it must be extremely difficult and puzzling to dis- 
tinguish corrupt fruit from corrupt fruit. 

Very many of the professed saints are remarkable for their 
prudent thrift — they mean to husband matters so well as to get 
a goodly share of this world's goods, and moreover a satisfac- 
tory security for a heavenly inheritance; and they look out 
sharp to get hold of both these boons at as cheap a rate as pos- 
sible. Such have a peculiar tact for serving God and Mam- 
mon at one and the same time. They can mould conscience 
and accommodate their religion, with the greatest ease and 
readiness, to the views of self-interest. And I have known 
some who entertained the notion, that rich saints will hold a 
higher seat in Heaven, than those will who acquire little or 
nothing of this world's goods; or, as it is sometimes expressed, 
the rich will sit in the parlor, while the poor will have to do 
the drudgery in the kitchen. 

Although, generally speaking, our modern religionists are 
not to be accused of being overstocked with virtuous principle, 
they have at least self-righteousness enough, and to spare. — 
The self-righteous man, though chargeable with no vice, is 
sure to be guilty of no virtue. In his own eyes he is perfect; 
for he is scrupulously observant of formalities, and never vio- 
lates any of the ten commandments. But all positive good- 
ness, all active benevolence, he practically regards as super- 
erogation. He has no desire, and makes no efforts, to do good 
to his fellow-creatures. And yet he has a high conceit of his 
.'^own worth, and thinks himself holier than others. 

Self-righteousness, pharisaism, formality and negative vir- 
tue, we see exhibited in great profusion. But true religion — 
sterling virtue, is scarce. Deeply is it to be lamented, that so 
many professed Christians permit even heathen people, who 
are guided only by the dim light of nature, to go beyond them 
in moral virtue. Alas! has not immorality been aided by the 
very institutions professedly established to check it? All his*, 
tory shows that corrupted Christianity has ever exerted an un- 
favorable influence on the morals of mankind. 

A true Christian, instead of relying on imaginary past ex- 
perience of a saving change, or like the boastful Pharisee, 
thanking God that he is not as other men, will be intent at all 
times, to fulfil every demand of duty. He will evince to the 



73 

world, with meekness and humility, " his faith by his works." 
He knows that " faith by works is made perfect;" that " faith 
without works is dead;" and he makes the inquiry with the 
apostle James, " What doth it profit, though a man say he 
hath faith, and have not works?" Not that he presumptuous- 
ly expects to be saved by his woyks — for salvation is the gift of 
God. He is ever mindful of the Saviour's injunction, " Be 
ye therefore perfect, even as your heavenly Father is perfect." 
And he is ever mindful of the obligations of duty he is under 
to his God and Savior, to mankind, and to his own soul. He 
will preserve the same purity of principle, the same correct- 
ness of conduct, in every situation, and at all times. Nor is 
the practice of benevolence, the faithful discharge of every 
incumbent duty, a burden of which he seeks to rid himself 
whenever opportunity admits. Such a man is an ornament to 
society, and he will have, or ought to have, the good will of 
all. In him we see the genuine fruits of religion. His reli- 
gion lifts him above the selfish propensities and narrow feelings 
of the bigot and hypocrite, and renders him worthy of his pro- 
fession. 

Notwithstanding our modern religionists are so lamentably 
deficient in point of morality, they talk much and loud of their 
philanthropy and disinttrested benevolence. — The perfection of 
holiness, according to Hopkins, (and the orthodox cling to the 
opinion) consists in disinte7^ested benevolence; and this princi- 
ple is carried to such lengths by the orthodox, that they repre- 
sent that a person ought so completely to renounce his self- 
love as to be willing to be eternally damned! But is any such 
doctrine found in the Bible? " Thou shalt love thy neighbor 
as thyself." Self-love is permitted to go as far as social. 
Ourselves and our neighbor we are to love equally. It is not 
the office of religion to strike from the soul the principle of 
self-love; nor is the thing possible. By the way, there is no 
selfishness, I suppose, in certain priests, when they expatiate 
so largely on the duty of disinterested benevolence, whenever 
they would extort money from people, pretendedly for some 
very pious purpose or other. Admirably in keeping, one would 
think, for an indomitable worshiper of Mammon to prate about 
disinterested benevolence I Not a few I have known of such 
conscien^iows sharpers and piotts sharks , their greedy covet- 
ousness is such, they do not scruple to *' sell the poor for a 
pair of shoes;" to rob the widow and fatherless; nay, to rob 
a hen-roost, or concoct a conspiracy to dispossess an unfortunate 
son of his just inheritance! They are eager for all the world, 
and Heaven besides; and yet honest men are to be insulted 
with their cant about disinterested benevolence. 

10 



CHAPTER XVII. 

Contents. — Christians are forbidden to be the followers of this man or 
of that man. The usual practice of the teachers of superstition is, to 
give religion an unlovely character. The excellence of the Sacred 
Volume. The great value of pure andundefiled religion. Hypocrisy 
fails to achieve its object. The importance of moral virtue. Faith 
and profession vain, without charity and other Christian virtues. The 
character of a sincere and honest Christian. An allusion to priest- 
craft. A servile laity mere wax in the hands of the clergy. A few 
questions to the priests. Remarks respecting the clergy. Their a^/ior- 
ous intrigues. 

The primitive Christians were commanded to be followers 
neither of Paul, nor of Apollos, nor of Cephas, but of Christ. 
Very little regard, however, is paid, or ever has been, to that 
command. Some style themselves the followers of Calvin, 
some of Luther, others of Wesley, &c. We hear of others 
again, who follow after Swedenborg, Ann Leese, Matthias, 
the founder of the Mormons, «^c. IVow, though people are 
forbidden in scripture to be the followers of any man, save the 
man Christ Jesus, the sectarian would have them pay no re- 
gard to the sacred prohibition but embrace a creed invented 
and instituted by men. And this they must do, on pain of be- 
ing denounced as heretics, or infidels. 

In preceding pages, I have noticed the multitude of creeds 
invented by man, and how the great mass of mankind have 
been led blindfold into every species of sujierstition. And 
I have shown, what is too evident to be disputed, that it is big- 
otry, superstition and base hypocrisy, which have armed so 
many with prejudices against true religion. I have also shown 
that religion is not the frenzy of a moment, but the steady and 
fixed principle of a well-ordered life. — Perhaps it is unnecessa- 
ry to enlarge on subjects, which have already been discussed 
somewhat extensively. But if the patience of the reader is 
not exhausted, I have a few more desultory remarks to offer. 

It has always been the practice of those who make it their 
business to teach superstition for a livelihood, to clothe religion 
in sombre habiliments — to give it a character repulsive and un- 
lovely. And what adepts at caricature are they who give 
such coloring to religion! Look at their bigoted followers, 
with their faces disfigured, and all wrinkled down with super- 
stition! These things ought not so to be; truth and goodness 
should wear an amiable and cheerful aspect. True Christian- 
ity can never fail to recommend itself by its own intrinsic charms; 
and those ministers who exhibit it in any other than the loveli- 
est light, are "eminently unless" to mankind. 

As men of reason and common sense, let us have done with 
human creeds, and turn to the Bible for our instruction. It 



75 

is a revelation worthy of the Deity. It amply proves its own 
truth. The moral perfections which the sacred volume de- 
lineates and inculcates, are a transcript of the Divine character. 
The goodness and glory of the Eternal God, are there loudly 
proclaimed in a voice not to be mistaken. There is taught a 
religion which none may gainsay. Alas! how has that reli- 
gion been counterfeited, its institutions perverted^ its doctrines 
corrupted! 

Impartial observation will satisfy us, that the beneficent in- 
fluence of religion on society, is in proportion to its purity. 
Oh! happy, unspeakably happy for the human race, did pure 
and iindefiled religion every where prevail, in all its loveliness, 
in all its glory, in all its precious power to bless mankind! 
The great design of Christanily is to make men good and hap- 
py. It exempts no more from the obligation of good works, 
but condemns with great severity those who, professing to be 
guided by its principles, are deficient in moral virtue. Be- 
nevolence, charity, uprightness, justice, humanity, the bible 
every whore inculcates. Why then do we see men, who pro- 
fess a great regard and veneration for religion, so very defi- 
cient in these noble and excellent virtues? Do not both the in- 
terest and the honor of Christianity require that prach'ce should 
invariably correspond with profession ? And if the heart be 
right, will not this be the case? Does not good water flow from 
a pure fountain? 

No hypocrisy can long deceive even short-sighted and cred- 
ulous man. it is not possible to act a part successfully for a 
long time, which is foreign to the heart. Corrupt nature will 
out, and expose the deformity of the spirit within. But if man 
may be deceived, no deception, however artful and cunning, 
can be practised upon Him, who sees the inmost recesses of 
the heart. 

Does not every page of the bible enjoin the practice of vir- 
tue and morality? By what authority, I would ask, do men 
dispense with these.'' What is faith without charity? What 
in the eye of God is a profession of religion, without the 
practice of pure morality? Because we cannot in this life ar- 
rive at perfection in virtue, are we therefore released from the 
obligation of striving to attain to it? Of what value or avail 
is pretended regeneration and sanctification, if they bear no 
good fruit? Yet we hear some boasting of their attainments 
in holiness and grace, who affect to consider and even to de- 
spise morality and virtue as insignificant things. I can never 
believe that accomplished hypocrisy, that affected gravity and 
sabbath-day sanctity, will sooner arrive at Heaven, than those 
truly christian virtues which shed their blessings on all around. 
This pure and perfect morality, Jesus Christ explained and 
recommended in his divine sermon on the mount. Shall his 



76 

lessons be disregarded and despised? How vain are faith, 
and hope, and profession, without charity, brotherly love, 
meekness, sincerity, honesty, forbearance and mercy ! What! 
are we to suppose that false or fanatical faith will be rewarded, 
when connected with selfishness, knavery, revenge, evil- 
speaking, and the like detestable vices? How can any have 
the presumption to suppose it? Yet it is evident that many 
do. They try to lessen the importance of those virtues, which 
they do not love to practise. O ye subtil of heart, and full of 
all duplicity and guile! " be not deceived; God is not mocked; 
for whatsoever a man sovveth, that shall he also reap." 

The example of a sincere and honest christian affords the 
best proof of the utility of pure and undefiled religion. The 
character of such a man is consistent with itself. It is not 
an admixture of mock, or of monkish virtues — rigid, austere, 
and unlovely — with those which are lax or equivocal : while 
many important virtues are totally absent. But all the virtues 
are there, and blended in harmony and due proportion. The 
great principle which imparts vitality, and regulates the whole 
— love to God and love to man — preserves a just equilibrium; 
all is order — simplicity — unity — stability. He who has formed 
such a character, is enabled to act in every situation and exi- 
gency, with promptitude and decision, and agreeably to cor- 
rect principles. He knows himself: his character is not a per- 
plexed maze, which neither himself, nor others can under-* 
stand. There is no clash in his opinions, none in his feelings. 
He pursues a right onward course, turning neither to the right 
hand nor the left. He surveys at a glance the whole circle of 
his duties, and is constantly and cheerfully engaged in their 
performance. 

To the sincere christian, how animating and consolatory is 
the reflection, that the period will sooner or later arrive, when 
all superstition and error and hypocrisy and false doctrine will 
be swept away, like chaff before the wind. But the great 
principles of truth and righteousness are as immutable and 
eternal as the God from whom they emanate. These will re- 
main, in all their glory. 

But as long as priestcraft shall be able to maintain its ascen- 
dency, and exert its pernicious influence, — upheld by the ig- 
norance and credulity of mankind, so long will superstition 
and hypocrisy be found, both in high places and low. It is 
still a melancholy truth, that a great proportion of the servile 
laity, are mere wax in the hands of the clergy, to be moulded 
at their pleasure. A subtil priest sees at once what an obse- 
quious layman is fit for. If he finds him capable of duplicity 
and deceit, he will employ him as an instrument to further the 
cause of priestcraft; if he finds him stupid and honest, he will 
work him up to be a whining zealot. He knows how to man- 
age both the cunning and the Weak. 



77 

O ye priests! instead of serving the Lord, are ye not anx- 
ious rather to serve yourselves? Seek ye not, above all other 
things, the loaves and the fishes? Covet ye not the fare of the 
idol Bel — the wine, flour, 8cc. ? And bring ye not polluted 
offerings to the altar of the Lord ? What other impulse do ye 
obey than sheer selfishness? Well might an ancient philoso- 
pher gravely undertake to solve the problem, why priests are 
more covetous than other men. And wherefore do ye hypo- 
critically censure the conduct of your predecessors, the Jesu- 
its, when you yourselves act on the same principle, though 
disguised under a different form? 

One would think that the priests would, ere now, have be- 
come satisfied, if anything can satisfy them, how utterly idle it 
is for them to attempt to establish anything in the shape of an 
hierarchy in this republican country: but is it not evident that 
such is still their hope and aim? The ambitious chiefs of priest- 
craft had better abandon their tantalizing hopes; their sleep 
would be sounder. The petty priests, who trudge more content- 
edly along, not presuming to carry their aims so high, are better 
off. I would remark by the way, that weakly ministers (and 
there are many such) are by no means initiated into the high 
mysteries of priestcraft. 

Methinks our very pious clergy ought to be content with 
their present condition, and not covet an increase of power. 
Ay, and without indulging any — concupiscences tvhich ought to 
be nameless. Cannot money, influence, homage, satisfy them, 
but they must be " darting their desiring eyes." occasionally, 
at the frail daughters of Eve? A priest-ridden laity are not 
apt to gossip libidinous tales which implicate the conduct of a 
reverend libertine, to the detriment of his good name; for he 
is presumed to be impeccable. But truth will sometimes out, 
as the history of Avery, Phinney, Ray Potter, and many oth- 
ers, will attest. Of late we hear of fresh instances of the 
kind, very frequently. History (which has delineated priest- 
craft in its true colors) has not been silent respecting the amor- 
ous intrigues of priestly gallants. Such have indeed been 
occasionally repulsedi by some orer-scrupulous Susannas! But 
what do 1 ? He that reports such things is an infidel, and to- 
tally depraved. Mum! say not a word about the promiscuous 
gallantries of the clergy. 



CHAPTER XVIII. 

Coi^TEKTs. — Concluding remarks. A final thrust at the hypocrite. 
Truth, in its onward march, will, in the end, vanquish error and su- 
perstition. 

Now, dear reader, in view of the abuses and perversions of 
Christianity, are you tempted to believe it is nothing more 
than a mere fable, invented by human policy, to subserve the 
purposes of selfish hypocrisy? Is it possible that the relig- 
ion of Christ is nothing more than " a cunningly-devised ta- 
ble?" Such a conclusion is truly an unfortunate one; and 
deeply is it to be laujented that any should be led to despise 
true religion itself, (which is indeed a divine treasure) be- 
cause it has been mingled uith alloy, and prostituted to vile 
purposes. 

While the pure doctrines of the Bible are worthy of all con- 
fidence, it is the duty of no one to believe in creeds and doc- 
trines of human invention, a»id which are repugnant to the dic- 
tates of reason. Jf any one has been so foolish, so impious, 
as to sell himself to a spurious creed, the transaction is neith- 
er lawful nor binding. But the true gospel is invaluable; and 

LET us HOLD FAST THAT WHICH IS GOOD. 

As to the hypocrite, we are told that " his hope shall perish." 
He seeks but his own selfish gain, and comes in "sheep's 
clothing" that he may the better accomplish his end. Though 
he may practice all the hypocritical austerities which distin- 
guished Thomas a Becket, his ultimate views, like his, are 
fixed either on riches, aggrandizement, or power. When hy- 
pocrisy wears sackcloth, or " a sad countenance," it seeks 
preferment, praise, power, or money. Pretend what he may, 
it is the god of this world which the hypocrite devoutly wor- 
ships, and not Him who dwells in Heaven. His sordid soul 
cares nothing for his fellow-man; and yet he would have peo- 
ple think that religion has a dwelling in his heart! But does 
religion dwell in that heart which philanthropy and generous 
sympathy never visited, never warmed? 

But I must soon come to a conclusion. I have omitted 
many things I intended to say when I commenced these strict- 
ures, and said some things perhaps unnecessary ; but it is now 
too late to amend what is done, or supply what is wantinjr. 
Probably neither the priest nor the priest-ridden — the bigot, 
the fanatic, nor the hypocrite will thank me very heartily for 
the truth I have told them; though 1 trust they will all receive 
more or less benefit from my labors. — 

Truth continues her glorious march, and will ultimately 
gain a complete victory over superstition and error. Pure 
and undefiled religion will then shine forth in all its heavenly 



79 

luster. Much has already been done towards vanquishing er- 
ror, and reforming religious abuses. Nor let us think that new 
errors will spring u|>, as fast as ancient errors are rooted out. 
The latter had their origin in a period of the world compara- 
tively unenlightened— have been cherished through a long 
succession of time — have attained a rankness almost impossi- 
ble to be subdued — are nourished and defended by the sturdy 
prejudice of bigotry, and the indomitable selfishness of priest- 
craft and hypocrisy, and receive a blind and almost boundless 
veneration on account of their very antiquity. But once 
eradicated, a new growth of errors cannot easily or speedily 
start up to supply their place. Rational and consistent doc- 
trines will then prevail. Priestcraft, with all its inventions, 
will be unable to maintain its empire over mankind. The 
work of delusion will cease. Men will see and understand 
truth for themselves, without the aid of juggling priests to in- 
terpret it; and seeing and understanding, they will profit them- 
selves by the lamp which directs their fieet. And when Chris- 
tianity shall prevail in its purity, few indeed will be the num- 
ber of infidtls who will not return, from their wandering in the 
wilderness of doubt and unbelief, arid come up to the courts of 
the Lord, with joy and thanksgiving, to worship Him " in the 
beauty of holiness." Happy period! when the blighting influ- 
ence of superstition shall no longer be exerted, to abridge, in 
any de^'-ree, human freedom and happiness, to retard the pro- 
gress of intellectual improvement, extinguish the gener- 
ous fires of genius, and suppress the beautiful light of science. 



ERRATA. 

From the ninth page to the sixteenth, several typographical errors oc- 
cur, the most important of which are here noted. 

Page 9, line 10, for spirits, read spirit. 

Page 10, line 8 from bottom, for words, read cords. 

Page 11, line 6 from bottom, for professor, read possessor. 

Page 12, line 27, for demonstrative, read demonstrated. 

Page 13, line 17, a note of exclamation shouM follow the word em- 
braced, instead of a note of interrogation. 

Page 13, line 20, the sentence which ends in this line should read as 
follows : Such is the result produced by the unhallowed ambition of .sec- 
tarists, the ignorance of fanatics, and the eontroversial"'pride and meta- 
physical subtilty of learned divines. 

Page 13, line 13 from bottom, for sect, read sects, 

Page 15, line 5, for Orthodox, read Orthodoxy. 

Page 16, line 26, for divest, read divert. 



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